# Letters

- Author: [Basil of Caesarea](https://sophiascriptura.com/fathers/authors/basil-of-caesarea/)
- Latin title: *Epistulae*
- Date: ca. 357–378 (approximate)
- Source: J.-P. Migne, ed., Patrologiae cursus completus, Series Graeca 32 (Paris: Migne, 1857), cols. 219–1112 (reprinting the Benedictine edition of J. Garnier and P. Maran, Paris, 1721–1730)

- Translation: Claude, from the original text, unless a passage says otherwise; each passage below gives the translator
- Editions and translations: Yves Courtonne, ed., Saint Basile: Lettres, 3 vols. (Paris: Les Belles Lettres, 1957–1966)
- Work page: https://sophiascriptura.com/fathers/basil-epistulae/
- Passages: 311

## Letter 1

- URL: https://sophiascriptura.com/fathers/basil-epistulae/1/#p-1
- Source: PG 32:220a–221c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Eustathius how every attempt to meet him was thwarted and resolves to accept God's ordering of events.

### Greek text

Ἀπειρηκότα με ἤδη πρὸς τὰς παρὰ τῆς λεγομένης τύχης ἐπηρείας, παρʼ ἧς ἀεὶ τι πρὸς τὸ μὴ σνἹἹΞν-έσθαι ἐμπόδιον γέγονε, θαυμαστῶς πως λ ἀνεκαλέσω καὶ παρεμυθήσω τοῖς γράμμασι. Καὶ γὰρ πως ἠδη καὶ κατʼ ἐμαυτόν ἔστρεφον, μὴ ποτε ἀληθές ἐστι τὸ πα.οὰ τῶν πολλῶν θρυλλούμςνον, ὁτι ἀνάγκη τις ἐστι καὶ εἱμαρμένη ἡ καὶ τὰ μικρά καὶ τὰ μείζω τῶν ἡμετέρων ἄγουσα· αὐτοὶ δὲ οὐδενός ἐσμεν οἱ ἂνθρωποι κύριοι· ἡ εἰμὴ τουτο, τύχη τις πάντως τὸν ἀνθρώπινον ἐλαύνει βίον, Καὶ τοὺτῶν πύλην συγγνώμην ἔξεις τῶν λογισμῶν, ἐπειδὰν τὰς αἰτίας, ὑφʼ ὧν εἰς αὐτοὺς προήχθην, μάθῃς. Ἐγὼ κατέλιπον τὰς Ἀθήνας κατὰ φήμην τῆς σῆς φιλοσοφίας, ὑπεριδὼν τῶν ἐκεῖ. Παρέδραμον δὲ τὴν ἐφʼ Ἐξλησποντῳ πόλιν, ὡς οὐδεὶς Ὀδυσσεὺς Σειρήνων μέλη· καὶ τήν Ἀσίαν ἐθαύμασα μὲν, πρὸς δε τὴν έιητρὸποὶιν τῶν ἐν αὖτῇ καλῶν ἠπειγόμην. Επεὶ δὲ κατέλαβον τὴν πατρίδα, καὶ σε ἐν αὐτῇ τὸ μέγα ὄφελος ζητήσας οὐχ εὗρον, ἐνθεῡθέν μοι λοιπόν αἱ πολλαὶ καὶ ποικίλαι ἀφορμαὶ τῶν ἀδοκήτων ἔπιγιγονασι κωλυμάτων. Ἦ γὰρ ἀσθενεῖν πάντως ἔδει, καὶ διὰ τοῦτο ἀπολείπεσθαι· ἦ ἰπὶ τὴν βαδίζοντι συναπαίρειν μὴ δύνασθαιʼ ὀψε δέ ποτε μυρίοις πόνοις τὴν Συρίαν καταλαβόντα, οὖα ἔχειν συνεῖναι τῷ let-iocoso) πρὸς Αἰγυπτίους ἀπάραντι. Πάλιν οὖν ἔδει Αἴγυπτόνδʼ ἱέναι, δολιχὴν ὁδὸν ἀργαλέην τε· ἐνταῦθα τὸ σπουδαζόμενον ἔχειν. Ἀλλʼ οὕτω δύσερως ἦν, ὥστεῆ τὴν ἐπὶ Πέρσας βαδίζειν ἔδει, καὶ πμπροὶἐναι εἰς ὅτι μήκιστον τῆς βαρβάρων (ἦλθες γὰρ δὴ κάκεῖσε τοσαύτη τις ἦν φίλονεικία τοῡ δαίμονος), ἡ αὐτοῦ καθῆσθαι ἐπὶ τῆς Ἀλεξάνδρου, ὅπερ οὖν καὶ συνέβη. Δοκῶ γάρ μοι, εἰ μὴ, ὥσπερ τι Θρέμμα, θαλλῷ προδεικνυμνῳ ἑπόμενος ἐπηγορενσα, ἐπέκεινα οἷν σε καὶ Nucem; τῆς Ινόιχὴς ἐλθεῖν ἀγόμενον, καὶ εἴ τι ἔσχατον τῆς καθʼ ἡμᾶς οἰκουμένης χωρίον, καὶ τούτῳ ἐπιπλανηθῆναι. Καὶ τί δεῖ τὰ πολλὰ λέγειν ; Ἀλλὰ τὸ τελευταῖον νῦν ἰπὶ τῆς πατρίδος διάγοντι συγγενέσθαι οὐκ ἒξεγὲνετο, μακραῖς ἀῤῥωστίαις ἑξειργομένᾳν αῖ εἰμὴ ἑοῦ γε λοιποῦ μετριώτεραι γένοιντο, οὐδε κατὰ τὸν χειprima τῇ λογιότητι σου συνεσόμεθα. Ταυτα οὐχ εἰ· μαργ-ἕνης ξογα, ὡς ἀν αὐτὸς εἴποις ; ταῦτα οὐκ ivi-11m; ταῦτα οὐχὶ, μικροῦ δεῖν, καὶ τοὺς τῶν ποιητῶν ἐπὶ Ταντάλῳ μύθούς ὑπερεβάλετο; ’.ἁλλʼ ὅπερ ἔφην, γέγονα τοῖς γραμμασι, καὶ οὐκέτι ἐπὶ τῆς αὐτῆς εἰμι γνώμης. Φημὶ δὲ χρῆναι, διδόντι μὲν τὰ ἁγαθὰ τῷ Θεῷ χάριν εἰδέναι, ταμιευομένῳ δὲ μὴ δυσχεραίνειν. Καὶ δὴ οὖν καὶ ἡμῖν εἰ μὲν παράσχοιτο συνεῖναί σοι, ταῦτʼ ἄριστά τε ὁμοῦ arari. ἣδιστα ἡγησόμεθαο εἰ δὲ ἀναβάλοιτο, πράως οἷσομεν τὴν ζημίαν. Ἄμεινον γὰρ που πάντως, ἦ ὡς ἂν ἡμεῖς προελοίμεθα, διοικεῖ τὰ ἡμέτερα.

### English translation (Claude)

[To Eustathius the philosopher.] I had already given up in the face of the abuse of what is called fortune, from which some obstacle has always arisen to keep me from meeting you, when you wonderfully called me back and comforted me with your letter. For I had already been turning it over in my own mind whether what most people chatter about might not be true: that there is a certain necessity and fate which drives both the smaller and the greater of our affairs, and that we human beings are masters of nothing; or, if not that, that some chance at any rate drives human life. And you will pardon these reasonings when you learn the causes by which I was led to them. I left Athens because of the report of your philosophy, scorning what was there. I ran past the city on the Hellespont more firmly than any Odysseus ran past the Sirens' songs; and though I admired Asia, I hurried on to the capital of its glories. But when I reached my homeland and looked for you there, my great gain, and did not find you, from then on the many and varied occasions of unexpected hindrances befell me. Either I had to fall ill and be left behind for that reason, or I could not set out with you as you went …; and when at last, after countless labors, I reached Syria, I could not be with the philosopher, who had set out for Egypt. So I had to go again to Egypt, “a long and grievous road,” and not even there to have what I was eager for. But so unlucky in love was I that I had either to go on toward Persia and advance as far as possible into the land of the barbarians (for you had gone there too, so great was the demon's contentiousness), or to sit here in the city of Alexander, which is what in fact happened. For it seems to me that, had I not given up, following you like some beast following a branch held out before it, you would have been led on beyond even Nysa of India, and if there is any farthest spot of our inhabited world, I too would have wandered to it. And why say more? At the last, now that you are living in our homeland, it has not been possible to meet you, since you are kept away by long illnesses; and unless these become milder from now on, I shall not be with your eloquence even this winter. Are these not the work of fate, as you yourself would say? Are these not of necessity? Do they not almost surpass the poets' myths about Tantalus? But, as I said, I have come to myself through your letter, and I am no longer of the same opinion. I say that we must be grateful to God when he gives good things, and not be vexed when he withholds them. And so, if he grants us to be with you, we shall count this both best and sweetest; and if he postpones it, we shall bear the loss gently. For he surely manages our affairs better in every way than we would choose.

### Extrabiblical texts

- Homer, Od. 4.483 (Homer, Odyssey): quotation, high confidence
- Homer, Od. 12.165-200 (Homer, Odyssey): allusion, medium confidence

### Translation notes

- The staged text lacks the address; this is Letter 1 (Benedictine), to Eustathius the philosopher. The OCR is garbled in places (e.g. the place Eustathius was going, the word for “philosopher”, “not even there”, “Nysa of India”, “this winter”, “necessity”); these are translated by sense, and one word is lost (“…”). “A long and grievous road” is Homer, Od. 4.483. Odysseus and the Sirens: Od. 12. Tantalus: the proverbial frustration of the myth.

### Citation (SBL)

Basil, Ep. 1 (PG 32:220a–221c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/1/#p-1).

## Letter 2

- URL: https://sophiascriptura.com/fathers/basil-epistulae/1/#p-2
- Source: PG 32:224a–233c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil describes to Gregory of Nazianzus the solitary life: quiet, withdrawal from the world, Scripture reading, prayer, speech, dress, food, and sleep.

### Greek text

Βασίλειος Γρηγορίῳ. l. Ἐπέγνων σου τὴν ἐπιστολὴν, ὥσπερ οἱ τοὺς τῶν φίλων παῖδας ἐκ τῆς ἐπιφαινόμενης αὐτοῖς ὁμοιότητοι, πρὸς τοὺς τεκόντας ἕπιγινώσκουσι. Τὸ γὰρ μὴ μέγα εἶναι φῆσαι τὴν τοῦ τόπου κατασκευὴν πρὸς τὸ ἐμποιῆσαι ὁρμήν τινα τῇ ψυχῇ σου εἰς τὸν μεθʼ ἡμῶν βίον, πρὶν ἂν περὶ τοῦ τρόπου τι μάθῃς καὶ τῆς διαγωγῆς, σὸν ἦν ὅντως τὸ διανόημα, καὶ τῆς σῆς ψυχῆς ἄξιον, τῆς πάντα τὰ τῇδε μηδὲν τιθεμένης, πρὸς τὴν ἐν ἐπαγγελίαις ἡμῖν ἀποκειμένην μακαριότητα, Ἐγὼ δι ἃ μέν ποιῶ αὐτὸς ἐπὶ τῆς ἐσχατιᾶς ταύτης νυκτὸς καὶ ἡμέρας, γράφειν αἰσχύνομαι. Κατέλιπον μεν γὰρ τὰς ἐν ἄστει διατριβὰς, ὡς μυρίων κακῶν ἀφορμὰς, ἐμαυτὸν δὲ οὔπω ἀπολιπεῖν ἠδυνήθην. Ἀλλʼ ὅμοιός εἰμι τοῖς ἓν θαλάσση ὑπὸ τῆς κατὰ τὸν πλοῦν ἀπειρίας ἀπορουμένοις καὶ ναυτιῶσινσ οἳ τῷ μεγέθει τοῦ πλοίου δυσχεραίνουσιν, ὡς πολὺν τόν σάλον παρεχομένῳ, κάκεῖθεν ἐπὶ τόν λέμβον ἦ τὸ ἀκάτιον μεταβαίνοντες» πανταχοῦ ναυτιῶσι καὶ ἁποροῦνται· συμμετέρχεται γὰρ αὐτοῖς ἧ ἀηδία καὶ η χωλή. Τοιοῦτον οὖν τι καὶ τό ἡμέτερον. Τὰ γὰρ ἓνοικα πάθη συμπεριφὲροντες, πανταχοῦ μετά τῶν ὁμοίων θορύβων ἐσμέν. ὥστε οὐδὲν μέγα τῆς ἐρημίας ἀπωνοὲμεθα ταύτης. Ἃ μέντοι ποιεῖν ἔχει, καὶ ὅθεν ὑπῆρξεν ἃν ἡμῖν τῶν ἰχνῶν ἔχεσθαι τοῦ πρὸς σωτηρίαν καθηγησαμένου (Εἴ τις γὰρ, φησι θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἐαυτὸν, καὶ ἀράτω τόν σταυρὸν αὐτοῦ, καὶ ἑκολουθείτω μοι), ταῦτα ἐστιν. 2. Ἐν ἠσυχίᾳ τόν νοῦν ἔχειν πειρᾶσθαι προσἡκει. Ὠς γὰρ ὀφθαλμὸν περιαγόμενον συνεχῶς, καὶ νῦν μὲν ἐπὶ τὰ πλαγια περιφερόμενον, νῦν δὲ πρὸς τὰ ἄνω καὶ κάτω πυκνὰ μεταστρεφόμενον, ἰδεῖν ἕναργῶς τό ὑποκείμενον. οὐχ οἷον τε, ἀλλὰ χρὴ πρόςο ερεισθῆναι τὴν ὄψιν τῷ ὁρωμένῳ, εὶ μέλλοι ἐναργῆ αὐτοῦ ποιεῖσθαι τὴν θέανʼ οὕτω καὶ νοῦν ἀνθρώπου ὑπὸ μυρίων τῶν κατὰ τὸν κόσμον φροντίδων περιελιὸμενον ειμήχανον ἑναργῶς ἓνατενίσαι τῇ ἀληθείᾳ. ’Ἀλλὰ τον μὶν οὔπω τοῖς δεσμοῖς τοῦ γάμου συνεζευγμένον λυσσώδης ἐπιθυμίαι καὶ ὁρμαὶ δυσκάθεκτοι καὶ ἔρωτες τινες δυσέρωτες ἐκταράσσουσι τὸν δι ἤδη κατειλημμένον ὀμοζύγῳ ἕτερος θόρυβος φροντίδων ἐπιδέχεται ο ἄν ἀπαιδίᾳ παίδων ἐπιθυμία ο ἂν τῇ κτήσει τῶν παίδων παιδοτροφίας μέριμνα υ γυναικός φυλακὴ, οἰκον ἐπιμέλεια, οἰκετῶν προστασίαι, αἱ κατὰ τὰ συμβόλαια βλάβαι, οἱ πρός τοὺς γείτονας διαπληκτισμοὶ, αἰέν τοῖς δικαστηρίοις συμπλοκαὶ, τῆς ἐμπορίας οἱ κίνδυνοι, αἱ τῆς γεωργίας διαπονήσεις. Πᾶσα ἡμέρα ἰδίαν ἣκει φέρουσα τῆς ψυχῆς ἐπισκότησιν καὶ αἱ νύκτες, τᾲς μεθημερινὰς φροντίδας παραλαμβάνουσαι, ἓν ταῖς αὑταῖς φαντασίαις ἐξαπατῶσι τὸν νοῦν. Τούτων δε μία φυγὴ, ό χωρισμὸς ἀπὸ τοῦ κόσʼ μου παντὸς. Κόσμον δὲ ἀναχώρησις οὐ τὸ ἔξω αὐτοῦ γενέσθαι σωματικῶς, ἀλλὰ τῆς πρὸς τὸ σῶμα συμπα· ’ θείας τήν ψυχήν ἀπορρῆξαι, καὶ γενέσθαι ἄπολιν, ἄοικον, ἀνίδιον, ἁφιΠταιρον, ἀκτήμονα, ἆβιον, ἀπράγμονα, ἀσυνάλλακτον, ἀμαθῆ τῶν ἀνθρωπίνων δ ιδαγμάτων ο ἕτοιμον ὑπὸδέξασθαι τῇ καρδίᾳ τὰς ἐκ τῆς θεία διδασκαλίας ἐγγινομένας διατυπώσεις. Ἐτοιμασία δξ καρδίας ἠ ἁπομάθησις τῶν ἐκ πονηρᾶς συνηθείας προκατασχόντων αὐτὴν διδαγμοίτων. Οὔτε γὰρ ἑνκηρῷ γράψαι δυνατὸν, μή προκαταλεοίναντα τοὺς ἐναποη κειμένους χαρακτῆρας · οὔτε ψυχῇ δόγματα θεῖα παραθέσθαι, μή τὰς ἐκ τοῦ ἔθους προλήψεις αὐτῆς ἐξελόντα. Πρὸς δ ἠ τοῦτό μέγιστον ὄφελος ἡμῖν ἡ ἐρημία παρέχεται, κατευνάζουσα ἡμῶν τα πάθη, καὶ σχολὴν διδοῦσα τῷ λόγῳ παντελῶς αὐτὰ τῆς ψυχῆς ἐκτεμεῖν. Ὠς γὰρ τὰ θηρία εὖκαταγὼνιστοί ἔστι καταψηχθέντα, οὖθως ἐπιθυμίαι καὶ ὀργαὶ καὶ φόβοι καὶ λῦπαι, τὰ ἱοβόλα τῆς ψυχῆς κακὰ, κατευνασθέντα δ ιὰ τῆς ἡσυχίας, καὶ μὴ ἐξαγριαινόμενα τῷ συνεχεί ἔρεθισμῷ, εὐκαταγωνιστότερα τῇ δυνάμει τοῦ λόγου γίνεται. Ἐστω τοίνυν τὸ χωρίον τοιοῦτον, οἵονπέρ ἐστι καὶτὸ ἡμέτερον, ἐπιμιξίας ἀνθρώπων ἀπηλλαγμένον, ὧς ὑπὸ μηδενὸς τῶν ἔξωθεν τὸ συνεχὲς τῆς ἁσκὴο σεως διακόπτεσθαι. ’Ἂσκησις δὲ εὐσεβείας τὴν ψυχὴν τρέφει τοῖς θείοις διανοὴ μασι. Τί οὖν μακαριώτερον τοῦ τήν ἆγγίλων χορείαν ἐν γῇ μιμεῖσθαις εὐθὺς μεν ἄρχομένπς ἡμέρας εἰς εὐχὰς ὁρμῶντα, ὕμνοις καὶ ᾠδαῖς γεραίρειν τὸν κτίσαντα; εἶτα ἡλίου καθαρῶς διαλάμψαντος, ἐπʼ ἔργα τρεπόμενον, πανταχοῦ αὐτῷ τῆ ς εὐχῆς συμπαρούσης, καὶ τοίς ύμνοις, ὥσπερ ἅλατι, παραρτύειν τὰς ἐργασίας; T6 γὰρ ἱλαρόν καὶ anu-gos τῆς ψυχῆς κατάστημα αὶ τῶν ύμνων παρηγορίαι χαρίζονται. Ἠσυχία οὖν ἀρχὴ καθάρσεως τῇ ψυχῇ, μήτε γλώττης λαλούσης τὰ τῶν ἀνθρώπων, μήτε ὀφθαλμῶν εύχροίας σωμάτων καὶ συμμετρίας περισκοπούντων, μήτε ἀκοῆς τόν τόνον τῆς ψυχῆς ἐκλυούσης ἐν ἀκροάμασι μιλῶν πρὸς ἡδονὴν πεποιημένων, μήτε ῥήμασιν εὐτραπέλων καὶ γελοιαστῶν ἀνθρώπων, ὁ μάλιστα λύειν τῆς ψυχῆς τόν τόνον πέφυκε. Νοῦς μὶν γὰρ μὴ σκεδαννύμενος ἐπὶ τὰ ἓξο, μηδὲ ὑπὸ τῶν αἰσθητηρίων ἐπὶ. τὸν κόσμον διαχεόμενος, ἐπάνεισι μεν πρὸς ἑαυτόν· διʼ ἑαυτοῦ δε πρὸς τὴν περὶ Θεοῦ ἔννοιαν ἀναβαίνει · κάκείνῳ τῷ κάλλει περιλαμπόμενος, καὶ αὐτῆς τῆς φύσεως λήθην λαμβάνει· μήτε πρὸς τροφῆς φροντίδα, μήτε πρὸς περιβολαίων μέριμναν τὴν ψυχὴν καθελκόμενος, ἀλλὰ σχολὴν ἀπὸ τῶν γηίνων φροντίδων ἄγων, τὴν πᾶσαν ἑαυτοῦ σπουδὴν ἐπὶ τὴν κτῆσιν τῶν αἰωνίων ἀγαθῶν μετατίθησι· πῶς μὲν κατορθωθῇ αύτῴ ἠ σωφροσύνη καὶ η ἀνδρία · πῶς δὲ ἡ δικαιοσύνη καὶ ἡ φρόνησις, καὶ αἱ λοιπαὶ ἁρεται, ὅσαι ταῖς γπικαίς ταύταις ύποδιαιρούμεναι, καθηκόντως ἕκαστα ἐπιτελεῖν τῶν κατὰ τὸν βίον ὑποβάλλουσι τῷ σπουδαίῳ. 3. Μεγίστη δὲ ὁδὸς πρὸς τὴν τοῦ καθήκοντος εὗ·ρεσιν καὶ η μελέτη τῶν θεοπνεύστων Γραφῶν. Ἐν ταύταις γὰρ καὶ αἱ τῶν πράξεων ὑποθῆκαι εὑρίσκον, ται, καὶ οἱ βίοι τῶν μακαρίων ἀνδρῶν ἀνάγραπτοι παραδεδομένοι, οἷον εἰκόνες τινες ἔμψυχοι τῆς καο τὰ Θεὸν πολιτείας, τῷ μιμήματι τῶν ἀγαθῶν ἔργων πρόκεινται. Καὶ τοίνυν περὶ ὅπερ ἄν ἕκαστος ἐνδεῶς ἐχοντος ἑαυτοῦ αἰσθάνηται, ἐκείνῳ προσδιατρίβων, οἷον ἀπὸ τινος κοινοῦ ἰατρείου, τὸ πρόσᾴορον εὑρίσκει τῷ ἀιόρωστηματι φάρμακον, Καὶ ό μὲν ἐραστής τῆς σωφροσύνης την περὶ τοῦ Ἰωσὴφ irroρίαν συνεχῶς ἀνελίσσει, καὶ παρʼ αὐτοῦ τας σωφρονικὰς ἐκδιδάσκεται πράξεις, εὑρίσκων αύτὸν ού μόνον ἐγκρατῶς πρός ἡδονὰς ἔχοντα, ἀλλὰ καὶ ἑκτικῶς πρὸς ἀρετὴν διακείμενον· ἀνδρίαν δὲ παιδεύε ται παρὰ τοῦ Ἰὼβ, ὃς ού μόνον, πρὸς τὰ ἐναντία του βίου μεταπεσόντος αύτῷ, πίνης ἐκ πλουσιου καὶ ἄπαις ἀπὸ καλλίπαιδος ἕν μιᾷ καιροῦ ῥοπῇ γενόμενος, διέμεινεν ό αὐτὸς, ἀταπείνωτον πανταχοῦ τὸ τῆς ψυχῆς φρόνημα διασώζων· ἀλλʼ οὔτε τῶν φίλων τῶν εἰς παραμυθίαν ἡκόντων, ἐπεμβαινόντων αύτῷ καὶ συνεπιτεινόντων τὰ ἀλγεινα, παρα ωξύνθη. Πάλιν σκοπῶν τις πῶςᾶν πρᾶος ἐν ταντῳ καὶ μεγαλόθυμος γένοιτο, ωστι τῷ μὲν θυπῷ κατὰ τῆς ἁμαρτίας κεχρῆσθαι, τῇ δὲ πραότητι πρὸς τοὺς ἀνθρώπους, εὑρήσει τὸν Δαβὶδ γενναῖον μεν ὲν τοῖς κατὰ πόλεμον ἀνδραγαθήμασι, πρᾶον δὲ καὶ ἀκίνητον ἐν ταῖς τῶν ἐχθρῶν ἀντιδόσεσι. Τοιοῦτος (Si) καὶ. Μωσῆς, μεγάλῳ μὲν τῷ θυμῷ κατά τῶν εἰς Θεὸν ἐξαμαρτανόντων διανιστάμενος, πραείᾳ δὲ τῇ ψυχῇ τὰς καθʼ ἑαυτοῦ διαβολὰς ὑποφέρων. Καὶ πανταχοῦ, ὥσπερ οἱ ζωγράφοι, ὃταν ἀπὸ εἰκόνων εὶκὸνας γράφωσι, πυκνὰ πρὸς τὸ παράδειγμα ἀποβλέποντες, τὸν ἐκειθεπ χαρακτῆρα πρὸς τὸ ἐαυτῶν σπουδάζουσι μεταθεῖναι φιλοτέχνημασ οὕτω δεῖ καὶ τόν ἐσπουδακότα ἑαυτὸν πᾶσι τοῖς μέρεσι τῆς gesti ς ἀπεργάσασθαι, τέλειον, οἱονεὶ πρὸς ἀγάλματά τινα κινούμενα καὶ ἔμπρακτα, τοὺς βίους τῶν ἁγίων ἀποβλέπειν, καὶ τὸ ἐκείνων ἀγαθὸν οἰκεῖον ποιεῖσθαι δαῖτʼμιμήσεως. 4. Εὐχαὶ πάλιν τὰς ἀναγνώσεις δ ιαδεχόμεναι νεαρωτέραν τήν ψυχὴν καὶ ἀκμαιοτέραν τῷ πρὸς Θεὸν πόθῳ κεκινημένην παραλαμβάνουσιν. Εύχὴ δὲ καλὴ ἡ ἐναργῆ ἐμποιοῦσα τοῦ Θεοῦ ἔννοιαν τῇ χυχῇ. Καὶ τούτὸ ἐστι Θεοῦ ἐνοίκησις, τὸ διὰ τῆς μνήμης ἐνιδρυμένον ἔχειν ἓν ἐαυτῷ τὸν Θεὸν. Ούτω γινόμεθα ναὸς Θεοῦ, ὅταν μὴ φροντίσι γηίναις 1'6 συνεχές τῆς μνήμης διακόπτηταίς μηδὲ τοῖς ἀπροσδοκήτοις πάθεσιν 6 νοῦς ἕκταράττηται, ἀλλὰ πάντα ἐποφνγων ὁ φνλόθεος ἰπὶ Θεὸν ἀναχωρῇ, ἐξελαύο νων τὰ προσκαλούμενα αὐτὸν εἰς ἀκρασίαν «riemann τοῖς πρὸς ἀρετὴν ἄγουσιν ἐπιτηδεύμασιν ἐνδιατρίβῃ. 5. Καὶ πρῶτόν γε παντων σπουδάζειν προσήκει περί τήν τοῦ λόγου χρῆσιν μὴ ἀμαθῶς ἒχειν, ἀλλʼ ἀφιλονείκως, ἀποκρίνεσθαι δε καὶ ὰφιλονείκως, ἇφιλοτίριως, μὴ διακόπτοντα τὸν προσδιαλεγόμενον, ὅταν τι χρήσιμον λεγῇ, μηδὲ ἐπιθυμοῦντα τὸν ἑαυτοῦ λόγον ἐπιδεικτικῶς παρεμβάλλειν, μὲτρα ὁρίζοντα λόγῳ καὶ ακοῇο μανθάνειν δε ἀνεπαισχύντως, καὶ διδάσκειν ἀνεπιφθόνως· καὶ εἰ τι παρʼ ἕτερον δεδίδακται, μή ἐπικρύπτειν ὥσπερ αἱ φαῦλαι τῶν γυναικῶν, αἱ τὰ νόθα ύποβαλλόμεναι· ἃ).λὰ κηρύσσειν εὐγνωμόνως τὸν πατέρα τοῦ λόγον, προτιμητέος,’ ὡς μήτε τόνος δε φωνῆς 6 μέσος διαφεύγειν τὴν ἀκοὴν ὑπὸ σμικρότητος, μήτε φορτικόν εἶναι τῷ μεγέθει τῆς διατάσεως. Προεξετάσαντα ἓν ἑαυτῷ τὸ ῥηθησόμενον, οὕτω δημοσιεύειν τὸν λόγον. Εὐπροσήγορον ἐν ταῖς ἐντεύξεσι, γλυκύν ίν ταῖς ὁμιλίαις· οῦ διὰ τῆς εὐτραπελίας τὸ ἡδὺ θηρώμενον, ἀλλὰ διὰ τῆς εὐμενοῦς παρακλήσεως τὸ προσηνὲς ἔχοντα. Πανταχοῦ 1'6 τραχὺ, κᾶν ἐπιτιμῆσαι δέη, ἀπωθούμενον. Προκαταβαλών γὰρ ἑαυτὸν διὰ ταπεινοφροσύνης, οὕτως εὐπαράὲ δεκτος ἴση τῷ δεομένῳ τῆς θεραπείας. Πολλάκις δὲ χρήσιμος ἡμῖν καὶ ό τοῦ προφήτου τρόπος τῆς ἑπιπληξιως, ὃς τῷ Δαβὶδ ἁμαρτόντι οῦ παρʼ ἑαυτοῦ ἐπήγαγε τὸν ὅρον τῆς καταδίκης, ἀλλʼ ὑποβολῇ προσώπου χρησάμενος, αὐτόν ἐκεῖνον τοῦ ἰδίου δικαστὴν ἐκάθισεν ἁμαρτήματος ὥστε αὐτόν καθʼ ἑαυτοῦ προεξενεγκόντα τὴν κρίσιν, μηδὲν ἔτι μέμψασθαι τόν ἐλέγξαντα. 6. Ἒπεται δε τῷ ταπεινῷ καὶ κατακεβλημίνῳ φρονήματι ὄμμα στυγνόν καὶ εὶς γῆν συννενευκός, σχῆμα ἠμελημένον, κόμη αὐχμηρὰ, ἐσθὴς ῥυπῶσα· ὣστε ἀποιουσιν οἱ πενθοῦντες κατ ὶπιτήδευσιν, ταῦτα ὶκ τοῦ αὐτομάτου ἡμῖν ἐπιφαίνεσθαι. Χιτὼν διὰ ζώνης προσεσταλμίνος τῷ σώμαι-ιεʼ 1'6 μέντοι ζώσμα μήτε ἄνω τῶν λαγόνων, γυναικῶδες γάρ· μήτε χαῦνον, ὥστε διαρρεῖν τὸν χιτῶνα· βλακικόν γάρ· καὶ τὸ βάδισμα μήτε νωθρὸν, ὡς ἔκλυσιν τῆς ψυχῆς κατηγορεῖν· μηδʼ αὖ σφοδρόν καὶ σεσοβημένον, ὡς ἐμπλήκτους αὐτῆς τὰς ὁρμὰς ὑποφαίνειν. Σκοπὸς ἕσθῆτος εἷς, κάλυμμα εἶναι σαρκός πρός χειμῶνα καὶ θέρος αὔταρκες. Μήτε δὲ ἐν χρώματι τὸ ἀνθηρὸν διωκέσθω, μήτε ἐν τῆ κατασκευῇ τὸ λεπτὸν καὶ μαλακόν. Τὸ γὰρ τὰς ἐν ἐσθῆτί εὖχροίας περισκοπεῖν ἴσον ἐστὶ γυναικείῳ καλλωπισμῷ, ὃν ἐκεῖναι ἐπιτηδεύουσιν, ἀλλοτρίω ἄνθει παρειὰς καὶ τρίχας ἑαυτῶν καταβάπτουσαι. Ἀλλά μὴν καὶ παχύτητος οὑτως ἔχεινό χιτὼν ὀφείλει, ὡς μὴ δεῖσθαι κοινωνοῦ πρὸς 1'6 θάλπειν τὸν ἐνδυόμενον. Υπόδημα δὲ τὸ εὐτελὲς κατὰ τὴν ἀξίαν, ἁνενδεῶς δὲ τὴν χρείαν ἀποπληροῦν. Καὶ ἁπαξλ απλῶς, ὡς ἐν τῷ ἐνδύματι ἠσχῖσθαι προσήκει τὸ χρειῶδες, οὓτω καὶ ἐν τροφῇ ἄρτος ἐκπληρώσει τὴν χρείαν, καὶ ὕδωρ θεραπεύσει τὴν δίψαν τῷ ὑγιαίνοντι, καὶ ὃσα ἐκ σπερμάτων παροψήματα πρὸς τὰς ἀναγκαίας χρείας τὴν ἰσχὺν τῷ σώματι δῦναται διασώσασθαι. Ἐσθίειν δε μὴ λυσσώδη ’γαστριμαργίαν ἐμφαίνοντα, ἀλλὰ πανταχοῦ 1'6 εὐσταθες καὶ πρᾶον καὶ περὶ τὰς ἡδονὰς ὴκρατὲς διασώζοντω μηδὲ τότε τὸν νοῦν ἀργὸν ἐν τῇ περὶ Θεοῦ ἐννοίᾳ ἔχοντα, ἀλλʼ αὐτὴν τῶν βρωμάτων τὴν φύσιν, καὶ τὴν του ὑποδεχομένου σώματος κατασκευὴν, ἀφορμὴν ποιεῖσθαι δοξξολογίας πῶς ποικίλα εἲδη τροφῶν τῇ ἰδιότητι τῶν σωμάτων ἁρμόζοντα παρὰ τοῦ πάντα οἰκονομοῦντος ἐπινενόηται. Εὐχαὶ πρὸ τῆς τροφῆς ἀξίως γινέσθωσαν τῶν τοῦ Θεοῦ παροχῶν, ὧν τε νῦν δίδωσι, καὶ ὧν πρὸς τό μέλλον ἰταμεύσατο· Εὐχαὶ μετὰ τροφὴν εὔχαριστίαν τῶν δεδομένων ῖχουσαι καὶ αἴτησιν τῶν ὶπηγγελμένων. Ὦρα μία τροφῆς ἀποτεταγμένη, ἡ αὐτὴ κατὰ περίοδον ἀπαντῶσαο ὡς ἐκ τῶν εἰκοσι τεσσάρων ὡρῶν τοῦ ἠμερονυκτίου μίαν εἶναι μόλις ταύτην τήν προσαναλισκομένην τῷ σώματι· τὰς δε λοιπὰς ἐν τῇ κατά νοῦν ἐνεργείᾳ ἁπασχολεῖσθαι τὸν ἁσκητήν. ’Υπνοι δὲ κοῦφοι καὶ εὐαπάλλακτοι, φυσικῶς ἀκολουθοῦντες τῷ λεπτῷ τῆς διαίτηςκατʼ ἐπιτήδευσιν δι ταῖς περὶ τῶν μεγάλων μερίμναίς δεακοπτόμενοι. Τὸ γὰρ βαθεῖ κάρῳ κατακρατεῖσθαι, λυομένων αὐτοῦ τῶν μελῶν, ὥστε σχολὴν ἆλόγοις φαντασίαις παρέχειν, ἐν καθημερινξ θανάτῳ ποιεῖ τοὺς οὕτω καθεύδοντας. Δλλʼ ὅπερ τοῖς ἄλλοις ὁ ὄρθρος ἐστὶ. τοῦτο τοῖς ἀσκηταῖς τῆς εὐσεβείας τὸ μεσονύκτιον, μάλιστα σχολὴν ψυχῇ τῆς νυκτερινῆς ἡσυχίας χαριζομένης, οὒτε τῆ ς νυκτερινῆ ς ὁῖθαλμῶν οὔτε ὤτων βλαβερὰς ἀκοὰς ἦ θέας ἐπὶ καρδίαν παραπεμπόντων, ἀλλὰ μόνου καθʼἑαυτὸν τοῦ νοῦ τῷ Θεῷ συνόντος, καὶ διορθουμένου μεν ἑαυτὸν τῇ μνήμη τῶν ἡμαρτημένων, ὄρους δε ἑαυτῷ νων ἐπιζητοῦντος

### English translation (Claude)

Basil to Gregory. 1. I recognized your letter, as people recognize the children of their friends from the likeness to their parents that shows in them. For to say that the setting of the place was no great matter for awakening in your soul some impulse toward the life with us, before you should learn something of our way and manner of living, was truly your thought, and worthy of your soul, which counts all things here as nothing compared with the blessedness laid up for us in the promises. As for what I myself do in this remote place night and day, I am ashamed to write. For I have left the pursuits of the city as the occasions of countless evils, but myself I have not yet been able to leave. Rather, I am like those at sea who, through inexperience of sailing, are distressed and seasick: they are annoyed at the size of the ship because it makes much tossing, and so they move from it into the skiff or the small boat, and everywhere they are seasick and distressed, for their nausea and bile go with them. Ours is something like that. For we carry our indwelling passions around with us, and so everywhere we are with the same disturbances. So we have not gained much from this solitude. Yet what one ought to do, and from what we might have been able to keep to the footsteps of him who has led the way to salvation (for “If anyone,” he says, “wishes to come after me, let him deny himself, and take up his cross, and follow me”), is this.
2. One must try to keep the mind in quiet. For just as the eye that is continually turned about, now carried round to the sides, now often turned up and down, cannot see clearly what lies before it, but the sight must be fixed on the object if it is to make its view of it clear; so too the human mind, dragged about by the world's countless cares, cannot fix its gaze clearly on the truth. The man not yet yoked in the bonds of marriage is thrown into confusion by raging desires, hard-to-restrain impulses, and certain ill-starred loves; the man already bound to a spouse takes on another tumult of cares: in childlessness, the desire for children; in having children, anxiety over their upbringing; the guarding of his wife, the care of his house, the oversight of his servants, the losses in contracts, the quarrels with neighbors, the entanglements in the courts, the risks of trade, the toils of farming. Every day comes bringing its own darkening of the soul, and the nights, taking over the cares of the day, deceive the mind with the same images. Of these things there is one escape: separation from the whole world. But withdrawal from the world is not to be bodily outside it, but to break off the soul's sympathy with the body, and to become without city, without home, without anything of one's own, without companions, without possessions, without livelihood, without business, without contracts, untaught in human teachings, ready to receive in the heart the impressions that arise from divine teaching. And the preparation of the heart is the unlearning of the teachings that have taken prior hold of it from evil habit. For one cannot write on wax without first smoothing away the letters laid on it, nor plant divine doctrines in a soul without first removing the preconceptions that come from custom. Toward this, solitude gives us the greatest help, lulling our passions and giving reason leisure to cut them out of the soul completely. For as wild beasts are easily mastered when they have been stroked, so desires, angers, fears, and griefs, the venomous evils of the soul, when lulled by quiet and not made savage by continual provocation, become easier to master by the power of reason. Let the place, then, be such as ours is, removed from human intercourse, so that the continuity of the ascetic discipline is not broken by anything from outside. The discipline of godliness nourishes the soul with divine thoughts. What then is more blessed than to imitate on earth the choir of angels: at the very beginning of the day to hasten to prayer, honoring the Creator with hymns and songs; then, when the sun shines out clearly, to turn to work, with prayer everywhere accompanying it, seasoning one's labors with hymns as with salt? For the consolations of hymns bestow on the soul a cheerful and untroubled state. Quiet, then, is the beginning of the soul's cleansing: the tongue not speaking the things of men, the eyes not gazing about at the fine complexions and proportions of bodies, the hearing not slackening the soul's tension with songs composed for pleasure or with the words of witty and joking men, which is above all what loosens the soul's tension. For the mind that is not scattered on things outside, nor poured out over the world through the senses, returns to itself, and through itself ascends to the thought of God; and illumined by that beauty, it forgets even its own nature. It is dragged down neither to concern for food nor to anxiety about clothing; but, having leisure from earthly cares, it transfers all its zeal to the acquisition of eternal goods: how self-control and courage may be achieved by it, how justice and prudence, and the other virtues, which, classed under these general ones, prompt the earnest man to fulfill duly each of the duties of life.
3. The greatest path to the discovery of duty is the study of the divinely inspired Scriptures. For in them are found both the precepts for action and the lives of blessed men, handed down in writing, set before us like living images of the life according to God for the imitation of good works. And so, in whatever respect each person perceives himself deficient, by dwelling on that, he finds, as from a common dispensary, the medicine suited to his ailment. The lover of self-control continually unrolls the story of Joseph, and from him learns the deeds of self-control, finding him not only master of himself toward pleasures but disposed toward virtue as a settled habit. He is schooled in courage by Job, who, when his life turned to its opposite and he became poor instead of rich and childless instead of the father of fine children in one turn of the moment, not only remained the same, keeping the spirit of his soul everywhere unhumbled, but was not even provoked when the friends who had come to comfort him trampled on him and increased his pains. Again, if one considers how he might be gentle and at the same time high-spirited, so as to use anger against sin and gentleness toward men, he will find David, valiant in the brave deeds of war, but gentle and unmoved in requiting his enemies. Such too was Moses, rising up with great anger against those who sinned against God, but bearing with a gentle soul the slanders against himself. And everywhere, just as painters, when they paint pictures from pictures, look often at the model and are eager to transfer its features to their own work, so he who is eager to make himself perfect in every part of virtue must look to the lives of the saints as to statues, so to speak, that move and act, and make their goodness his own by imitation.
4. Again, prayers following on reading take up the soul fresher and more vigorous, stirred by longing for God. And good prayer is that which produces a clear thought of God in the soul. And this is God's indwelling: to have God established in oneself through remembrance. So we become a temple of God, when the continuity of remembrance is not broken by earthly cares, nor the mind disturbed by unexpected passions, but the lover of God, escaping all these, withdraws to God, driving away the things that call him to intemperance, and spends his time in the pursuits that lead to virtue.
5. And first of all one must be eager not to be unskilled in the use of speech: to ask questions without contentiousness and to answer without contentiousness or love of honor, not interrupting the one he is conversing with when he says something useful, nor wanting to throw in his own word for display, setting limits to speech and to hearing; to learn without shame and to teach without grudging; and if he has learned something from another, not to hide it, as worthless women pass off bastard children, but to proclaim gratefully the father of the word. The middle tone of voice is to be preferred, so that it neither escapes the hearing by its smallness nor is burdensome by its great loudness. One should first consider in oneself what is to be said, and then bring the word out in public. Be affable in meeting people, sweet in conversation, not hunting for pleasantness through witticisms, but having kindness through gracious exhortation. Everywhere push away harshness, even if one must rebuke. For by first casting yourself down through humility, you will be well received by the one who needs the treatment. Often the prophet's way of rebuking is useful to us too: when David sinned, he did not bring the sentence of condemnation from himself, but, using an imagined person, made David himself the judge of his own sin, so that, having pronounced the judgment against himself, he could no longer blame the one who had convicted him.
6. To the humble and lowly spirit belong an eye downcast and bent toward the ground, a neglected appearance, unkempt hair, dirty clothing, so that what mourners do deliberately appears in us of its own accord. The tunic is to be fastened to the body by a belt, the belt neither above the hips, for that is womanish, nor slack, so that the tunic slips about, for that is lazy. The gait is to be neither sluggish, so as to betray a slackness of soul, nor again violent and hurried, so as to show its impulses to be frenzied. The one aim of clothing is to be a covering of the flesh, sufficient for winter and summer. Let neither brightness of color be pursued, nor fineness and softness in the making. For to look out for fine colors in clothing is like women's adornment, which they practice by dyeing their cheeks and hair with a borrowed bloom. Yet the tunic ought to be thick enough not to need another to keep its wearer warm. The shoe should be cheap in price, but meet the need adequately. And in a word, as in clothing what is needed is to be sought, so also in food bread will fill the need, water will cure the thirst of the healthy, and whatever dishes from seeds can preserve the body's strength for necessary uses. One should eat without showing a raging gluttony, but keeping everywhere steadiness, gentleness, and self-mastery toward pleasures, not even then keeping the mind idle from the thought of God, but making the very nature of the foods and the structure of the body that receives them an occasion of glorifying him: how varied kinds of food, suited to the particular nature of bodies, have been devised by him who orders all things. Let prayers before food be worthy of God's gifts, both those he gives now and those he has stored up for the future; prayers after food, holding thanksgiving for what has been given and a request for what has been promised. Let there be one hour appointed for food, the same one recurring in its turn, so that of the twenty-four hours of the night and day barely this one is spent on the body, and the ascetic occupies the rest in the activity of the mind. Let sleep be light and easily shaken off, following naturally on the lightness of the diet, and broken deliberately by cares about great things. For to be overpowered by deep drowsiness, with the limbs relaxed, so as to give room to senseless fancies, puts those who sleep so into a daily death. But what dawn is to others, midnight is to the ascetics of godliness, since the quiet of night above all gives the soul leisure, neither eyes nor ears sending harmful sounds or sights into the heart, but the mind alone by itself being with God, correcting itself by the remembrance of its sins, and seeking … from God …

### Scripture references

- Matt 16:24: quotation, high confidence
- Gen 39:7–12: allusion, high confidence
- Job 1:13–22: allusion, high confidence
- Num 12:3: allusion, medium confidence
- 2 Sam 12:1–7: allusion, high confidence
- 1 Cor 3:16: allusion, medium confidence

### Translation notes

- Letter 2, to Gregory of Nazianzus, on the ascetic life. The OCR is noisy throughout and has been translated by sense. The letter breaks off: the end of the last sentence is lost in the scan (the mind “setting itself limits … and seeking help from God”), shown as “…”.
- “If anyone wishes to come after me…”: Matt 16:24 (cf. Luke 9:23). Joseph: Gen 39; Job: Job 1–2; Moses' gentleness: Num 12:3; Nathan's parable to David: 2 Sam 12:1–7. “Temple of God”: 1 Cor 3:16.

### Citation (SBL)

Basil, Ep. 2 (PG 32:224a–233c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/1/#p-2).

## Letter 3

- URL: https://sophiascriptura.com/fathers/basil-epistulae/1/#p-3
- Source: PG 32:233c–236d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil jokes about Candidianus's unchanged friendliness in high office and asks his help against a rustic who sacked his house at Annesi.

### Greek text

Κανδιὸιανῷ, 1, Ὀτε εἰς χεῖρας ἔλαβον τὴν ἐπιστολήν σου, ἔπαθόν τι ἀκοῆς ἄξιον. Εὐλαβήθην αὐτὴν, ὧς τι δημόσιον προσαγγὺλουσαν, καὶ παρʼ ὃν ἐξέλυον καιρὸν τὸν κηρὸν, ἐφοβούμην προσβλέπων, ὡς οὐδεὶς ἐν αἱτίαις ὧν Σπαρτιάτης Λακωνικὴν σκυτάλην. Ἐπεὶ δί ἔλυσα, καὶ ἕκαστα ἓπεξῆλθον, γελάσαι μοι ἐπῆλοε· τοῦτο μὲν ὑφʼ ἡδονῆς, τοῦ μηδὲν ἀκοῦσαι νεώτερον, τοῦτο δέ πρὸς τὰ Δημοσθένους τὰ σὰ κρίναντι. Ὀτι ὁ μὲν, ἐπειδὴ ὀλίγοις τισὶ χορευταῖς καὶ αὐληταῖς ἐχορήγει, οὐκέτι ἠξίου Δημοσθένης, ἀλλὰ χορηγὸς ὀνομάζεσθαι· σὺ δὲ ὁ αὐτὸς εἴ, καὶ χορηγῶν καὶ μὴ· χορηγῶν μέντοι πλείοσι μυ- , ριάσι στρατιωτῶν, ἦ ὅσοις ἀνδράσιν ἐκεῖνος παρέσχε τὰ ἔπιτηδεια· ὃς γε οὔθʼ ἡμῖν ἀπὸ τοῦ σχήματος ἔπιστέλλεις, ἀλλὰ τὸν εἰωθότα τρόπονʼ καὶ τῆς περὶ λόγους σπουδῆς οὐδεν ὑφίεσαν ἀλλά τὸ τοῦ Πλάτωνος, ἐν χειμῶνι καὶ ζάλῃ πραγμάτων, οἷον ύπὸ τείχει τινὶ καρτερῷ ἀποστὰς, οὐδενὸς θορύβου τὴν ψυχὴν ἀναπίμπλασαιυ μᾶλλον δὲ οὐδὲ ἐτέρους ἐᾷς, τὸ γε σαυτοῦ μέρος. Καί τά μὲν σὰ τοίαυτα, μεγάλα καὶ θαυμαστά τοῖς συνορᾷν δύναμένοις, καὶ πάλίν ού θαυμαστά τῷ πρός τὴν ὃλην προαίρεσιν τοῦ βίον κρίνοντι. ’Ἄκουε δὴ καὶ τὰ ἡμέτερα, παράδοξά τε ὄντα, καὶ ἀκολούθως ἡμῖν ἀπαντῶντα. 2. Ἀνήρ τις ἄγροικος τῶν συνοικούντων ἡμῖν ἕν Ἀννήσοις (ll), οἰκετου μου τελευτήσαντος, ού συμβολαιὸν τι πρὸς αὐτόν εἰπὼν ἐσχηκέναι, ού προσελθών μοι, οὐκ ἐπαιτιασάμενος, ού παρʼ ἐκόντος ἀξιώσας λαβεῖν, οὐκ ἀπειλήσας εἰ μὴ λάβοι βιάσασθαι, ἀθρόον φετά τινων ὁμοίων αύτῳ τὴν ἀπόνοιαν ἐπιθέμενος ἡμῶν τῇ οἰκίᾳ, τά τε γύναια τὰ φυλάττοντα συνέτριψε τύπτων, καὶ καταῤῥήξας τὰς θύρας, ἐξεφόρησεν ἅπαντα, τά μὲν αύτός λαβὼν,τά δέ εἰς διαρπαγὴν τοῖς βουλομένοις προθείς. Ἰνʼ οὖν μὴ ὁ ἔσχατος ὅρος ἡμεῖς τῆς ἀσθενείας ὦμεν, καὶ παντὶ δόξωμεν ἐπιτήδειοι πρὸς ἐπιχείρησιν, ἣν ἐν πᾶσι τοῖς πράγμασιν ἡμῶν σπουδὴν ἐπιδέδειξαι, καὶ νυν εἰσενέγκασθαι παρακλήθητι. Μὸνως γὰρ ἄν ἡμῖν οὕτω τὸ ἄπραγμον σώζοιτο, εἰ τῷ σῷ δραστηρίῳ συντεταγμένοι εἴημεν. Γενοιτο δʼ ἆν ἡμῖν ἀρκοῦσα δίκη, εἰ, διὰ τοῦ παγάρχου (iui) συλληφθεὶς, ἕν τῳ δεσμωτηρίῳ βραχὺν κατακλεισθιίη χρόνον. Καὶ γὰρ οὐχ ύπέρ ὧν πεπόνθαμεν ἀγανακτοῦμεν μόνον ἀλλά καὶ τῆς πρὸς τό λοιπὸν ἀσφαλείας δεόμεθα.

### English translation (Claude)

To Candidianus. 1. When I took your letter into my hands, something worth telling happened to me. I was wary of it, as though it announced something official, and while I was loosening the wax I was afraid to look at it, as no Spartan under accusation ever looked at a Laconic dispatch-staff. But when I had opened it and gone through every part, I had to laugh, partly from pleasure at hearing nothing new, partly from comparing your conduct with that of Demosthenes. For he, when he paid for a few chorus-singers and flute-players, no longer thought fit to be called Demosthenes but “the chorus-master”; whereas you are the same whether you are paying or not, though you pay for more tens of thousands of soldiers than the men he furnished with supplies. You do not write to us in accordance with your rank, but in your usual way; and you do not slacken at all in your zeal for letters, but, in Plato's phrase, standing aside as under some strong wall in the winter and storm of affairs, you keep your soul free of every disturbance, or rather you do not even allow others to be disturbed, as far as it lies with you. Such are your affairs: great and wonderful to those able to see them, and yet again not wonderful to one who judges by the whole purpose of your life. Hear now ours, which are strange, and yet what one would expect to befall us.
2. A certain rustic, one of those who live near us at Annesi, after a servant of mine died, without saying he had any contract with him, without coming to me, without making any complaint, without asking to receive anything from me willingly, without threatening to use force if he did not get it, suddenly with some others like himself fell upon my house in his madness, beat and battered the women who were guarding it, broke down the doors, and carried everything off, taking some things himself and leaving the rest for anyone who wanted to plunder. So, that we may not be the last limit of weakness and seem a fit target for every attack, please now bring to bear the zeal you have shown in all our affairs. For only so would our freedom from trouble be preserved, if we are drawn up under your energy. And it would be satisfaction enough for us if, arrested through the district governor, he were shut up in prison for a short time. For we are not only indignant at what we have suffered; we also need security for the future.

### Extrabiblical texts

- Plato, Resp. 496d (Plato (works)): allusion, high confidence
- Demosthenes (Demosthenes (orations)): allusion, low confidence

### Translation notes

- Plato's phrase: Resp. 6.496d (sheltering under a wall in a storm). Demosthenes as chorus-master: Basil's anecdote. The Laconic skytale was the Spartan message staff.

### Citation (SBL)

Basil, Ep. 3 (PG 32:233c–236d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/1/#p-3).

## Letter 4

- URL: https://sophiascriptura.com/fathers/basil-epistulae/1/#p-4
- Source: PG 32:236d–237b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil playfully complains that Olympius's gifts have driven Poverty, the nurse of philosophy, from his retreat.

### Greek text

Ὀλυμπίῳ. Οἷα ποιεῖς, ὧ θαυμάσιε, τὴν φίλην ἡμῖν πενίαν, καὶ φιλοσοφίας τροφὸν, τῆς ἐσχατιᾶς ἀπελαύνων; Οἶμαι γὰρ ἄν σε καὶ ἐξούληςγραφὴν ὑπʼ αὐτῆς φεύγειν, εἰ τις αύτῇ προσγένοιτο λόγος ὅτι Τούτῳ συνοικεῖν εἱλόμην ἐγὼ, νῦν μὲν τὸν Ζήνωνα ἐπαινοῦντι, ὃς, ναυαγίῳ πάντα ἀποβαλὼν, οὐδὲν ἀγεννὲς ἐφθέγξατο · ἀλλʼ, Εὖγε, εἶπεν, ὦ τύχη, συνελαύνεις ἡμᾶς εἰς τό τριβώνιον· νῦν δὲ τὸν Κλεάνθην, μισθῷ ὕδωρ τοῦ φρέατος ἀπαντλοῦντα, ὅθεν αὐτὸς τε διέζη, καὶ τοῖς διδασκάλοις μισθούς ὑπετέλει. Τὸν δὲ Διογένην οὐδὲ ἓπαύσατὸ ποτε θαυμάζων, τοῖς παρά τῆς φύσεως μόνοις ἀρκεῖσθαι οιλοτῐμούμενον · ὡς καὶ τὸ κισσύβιον ἀπορρῖψαι, ἐπειδήπερ παρά παιδὸς ἐδιδάχθη κοίλαις ταῖς χερσὶν ἰπικύπτων πίνειν. Ταῦτα ἄν σοι καὶ τὴ τοιαῦτα ἡ σύνοικος ἡμῶν πενία μέμψαιτο, ταῖς μεγαλοδωρεαίς ἒξοικισθείσα νῦν. Προσθείη δε καὶ ἀπειλήν τινα· ὅτι, Εἴ σε ἐνταῦθα πάλιν λάβοιμι, Σικελικὴν ἦ Ἰταλιῶτιν τρυφὴν ἀποδείξω τὰ πρότερα· οὕτω σε ἀκριβῶς τοῖς παρʼ ἕμαυτῆς ἀμυνοῦμαι. Καὶ ταῦτα μὲν δὴ τοιαῦτα. Ἦσθην δὲ ἀκούσας ἧρχθαί σε τῆς θεραπείας ἤδη ο καὶ εὔχομαί σε ὄνασθαι αὐτῆς. Πρέποι διʼ ἆντῇ ἱερᾷ σου ψυχῇ ἄλυπος ύπηρεσία σώματος.

### English translation (Claude)

To Olympius. What are you doing, my admirable friend, driving out of our remote place our dear Poverty, the nurse of philosophy? For I think you would be sued by her for ejection, if she could find a voice: “This is the man I chose to live with, now praising Zeno, who, having lost everything in a shipwreck, uttered nothing ignoble, but said, ‘Well done, Fortune: you are driving us into the philosopher's cloak’; now Cleanthes, who drew water from the well for pay, from which he both lived himself and paid his teachers. And Diogenes he never stopped admiring, who made it his ambition to be content with the bare gifts of nature, so that he even threw away his cup after he was taught by a boy to drink by stooping and using his hollowed hands.” With these and such words our housemate Poverty might reproach you, now that she has been evicted by your great generosity. And she might add a threat: “If I catch you here again, I will make your former state look like Sicilian or Italian luxury; so exactly will I repay you with what is mine.” So much for that. But I was glad to hear that you have already begun your treatment, and I pray that you may profit from it. May painless service from the body befit your holy soul.

### Extrabiblical texts

- Zeno of Citium, Zeno (Zeno of Citium): allusion, medium confidence
- Cleanthes (Cleanthes (fragments)): allusion, medium confidence

### Translation notes

- Anecdotes of Zeno of Citium (the shipwreck), Cleanthes (drawing water), and Diogenes the Cynic (the cup), as told in the philosophical lives (cf. Diogenes Laertius 7.5, 7.168, 6.37); no separate entry exists for Diogenes the Cynic.

### Citation (SBL)

Basil, Ep. 4 (PG 32:236d–237b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/1/#p-4).

## Letter 5

- URL: https://sophiascriptura.com/fathers/basil-epistulae/1/#p-5
- Source: PG 32:237b–241a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles Nectarius on the death of his only son, urging him to accept God's wise ordering, like Job, in the hope of reunion.

### Greek text

Νεκταρίῳ παραμυθητική. ι. Οῧπω εἶχον τρίτην ἦ τετάρτην ἡμέραν πληγεὶς ἐπὶ τῇ ἀκοῇ τοῦ ἀφορήτου πάθους, καὶ ἔτι ἀμφίβολος ὢν, διὰ τὸ μηδὲ σαφῶς δυνηθῆναι ἡμῖν τῶν ἀνιαρῶν, τὸν μηνυτὴν τὸ συμβὰν διηγήσασθαι, καὶ τῷ ἀπεύχεσθαι ἀληθῆ εἶναι, δυσπαραδέκτως ἔχων πρὸς τά θρυλλούμενα, ἐδεξάμην γράμμα τοῦ ἐπισκόπου ἀκριβῶς σημαῖνον τὴν ἀπευκτὴν ἀγγελίαν. Ἐφʼ ᾧ ὅσον μὲν ἕστέναξα, καὶ ὅσον ἀφῆκα δάκρυον, τί χρή καὶ λέγειν; Καὶ γὰρ τίς οὕτω λίθινος τὴν καρδίαν, ἣ ἔξω παντελῶς τῆς ἀνθρωπίνης φύὧστε ἀπαθῶς ἐνεγκεῖν τὸ συμβὰν, ᾖ μετρίῳ πως, πάθει τήν ψυχὴν καταληφθῆναι; Οἰκου λαμπροῦ διαδοχὴ, ἔρεισμα γένους, πατρίδος ἐλπὶς, γο-’ νέων εὐσεβῶν βλάστημα ύπὸ μυρίαις εύχαῖς ἑνιντραφὶν, ἐν αὐτῶ τῷ ἄνθει τῆς ηλικίας ὅν, ἐν με· σου τῶν πατρικῶν χειρῶν ἀναρπασθεὶς οἴχεται. Ταῦτα ποίαν ἀδάμαντος φύσιν οὐχ ἰκανά ἐκλῦσαι, καὶ εὶς συμπάθειαν ἀγαγείν; Ὠστε οὐδὲν μέγα, εἰ καὶ ἡμῶν διὰ βάθους ἥψατο τὸ κακὸν, ὁλοκλήρως ἐξ ἀρχῆς προσπεῳυκότων ύμῖν, καὶ τάς τε εὐφροσύνας ὑμῶν καὶ τάς λύπας ἰδίας ἑαυτῶν ποιουμένων. Καίτοιγε ἐδόκει, τὸν γε μέχρι τοῦ παρόντος χρόνον, ὀλίγα εἶναι τὰ λυποῦντα ὑμᾶς, ἐν τοῖς . πλείστοις δὲ κατά ῥοῦν ὑμῖν τὰ πράγματα φέρεσθαι ἀλλʼ ἀθρόως βασκανίᾳ δαίμονος πᾶσα ἐκείνη τοῦ οἴκου ἠ εύθηνία καὶ τῶν ψυχῶν ἠ φαιδρότης ἠφάνισται, καὶ ἐγενόμεθα τῷ βίῳ διήγημα σκυθρωπόν. Ἐὰν μεν οὖν ποτνιᾶσθαι ἐπὶ τοῖς συμβᾱσι καὶ δακρύειν βουλώμεθα, ούκ ἐξαρκέσει ἡμῖν 6 χρόνος τοῦ βίου · πάντες δὲ ἅνθρωποι, μεθʼ ἡμῶν στένοντες, παρισῶσαι τῷ πάθει τὸν ὀδυρμόν ού δυνήσονται· ἀλλά κᾶν τα τῶν ποταμῶν ῥεύματα δάκρυον γέ·νηται, ἐκπληρῶσαι τῶν συμβάντων τὸν θρῆνον οὐκ ἐξαρκέσει. 2. Ἐὰν μέντοι θελήσωμεν τὸ τοῦ Θεοῦ δῶρον ὁ ἐναπέθετο ταῖς καρδίαις ημῶν προενεγκεῖν νῦν · τὸν λογισμὸν λέγω τόν σώφρονα, ὃς καὶ ἐν ταῖς εὐημερίαις μέτρα οἵδε ταῖς ψυχαῖς ἡμῶν ὁρίζειν, καὶ ἐν ταῖς κατηφεστέραις περιστάσεσιν εἰς υπομνησιν οἴγειν τῶν ἀνθρωπίνων, καὶ ὑποβάλλειν ἡμῖν, οἷ τε εἴδομεν, ά τε ἠκούσαμεν, ὅτι γέμει 6 βίος τῶν τοιούτων παθῶν, καὶ πολλά τῶν ἀνθρωπίνων συμφορῶν ἐστι τά ὑποδείγματα · καὶ ἐπὶ πᾶσιν, ὁτι πρόσταγμα Θεοῦ ἐστι τό μη λυπεῖσθαι ἐπὶ τοῖς κεκοιμημένοις τούς εἰς Χριστὸν πεπιστευκότας διὰ τὴν ἐλπίδα τῆς ἀναστάσεωςσ καὶ ὅτι τῆς μεγάλης ὑπομονῆς μεγάλοι παρὰ τῷ ἀθλοθέτη στέφανοι δόξης ἀπόκεινται · ἐὰν ἐπιτρέψωμεν τῷ λογισμῷ ταῦτα ἡμῖν κατεπάδειν, τάχα ἂν εῦροιμέν τινα μετρίαν τοῦ κακοῦ λύσιν. Διὸ παρακαλῶ σε, ὡς γενναῖον ἀγωνιστὴν, στῆναι πρὸς τὸ μέγεθος τῆς πληγῆς, καὶ μὴ ὑποπεσεῖν τῷ βάρει τῆς λύπης, μηδὲ καταποθῆναι τῆν ψυχηνο ἐκεῖνο πεπεισμένον, ὅτι, κᾶν οἱ λόγοι τῶν παρά Θεοῦ οἰκονομουμένων διαθεύγωσιν ἡμᾶς, ἀλλὰ πάντως γε τό παρά τοῦ σοφοῦ καὶ ἀγαπῶντος ἡμᾶς οἰκονομηθεν ἀποδεκτόν ἐστι, κᾶν ἐπίπονον Αύτός γὰρ οἶδε πῶς ἑκάστῳ διατίθησι τὸ συμφέρον, καὶ διὰ τί οἰνισα τίθησιν ἡμῖν τοῦ βίου τὰ πέρατα. ’Ἐστι γάρ τις αἰτία ἀνθρώποις ἀκατάληπτος, διʼ ἧς οἱ μὲν θᾶττον ἐντεῦθεν ἀπάγονται, οἱ δε ἐπι πλεῖον προσταλαιπωρεῖν τῷ ὀδυνηρῷ τούτῳ βίῳ καταλιμπάνονται. Ὥστε ἐπὶ πᾶσι προσκυνεῖν αὐτοῦ τὴν φιλανθρωπίαν ὀφείλομεν καὶ μὴ δυσχεραίνειν μεμνημένοι τῆς μεγάλης ἐκείνης καὶ ἀοιδίο μου φωνῆς, ἢν ὁ μέγας ἀθλητὴς Ἰὼβ ἀνεφθέγξατο, ἐπὶ μιᾶς τραπέζης ἰδὼν δέκα παῖδας ἐν βραχείᾳ Ὗ καιροῦ ῥοπῆ συντριβέντας· Ὀ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο· ὡς τῷ Κυρίῳ ἔδοξεν, οῦτω καὶ γένετο. Ἠμέτερον ποιησώμεθα τό θαῦμα τοῦτο ο ’ίσος 6 μισθός παρά τοῦ δικαίου κριτοῦ τοῖς τὰ ἶσα ἐπιδεικνυμένοις ἀνδραγαθηματα. Οῦκ ἀπεστερήθημεν τοῦ παιδὸς, ἀλλʼ ἀπεδώκαμεν τῷ χρήσαντι · οὐδὲ ἠφανίσθη αύτοῦ ἡ ζωὴ, ἀλλʼ ἐπὶ τὸ βέλτιον διημείφθη· ού γῆ κατέκφυψε τὸν ἀγαπητόν ἡμῶν, ἀλλʼ οὐρανὸς ὑπεδέξατο. Μικρὸν ἀναμείνωμεν, καὶ συνεσόμεθα τῷ ποθουμίνῳ. Οὑδὶ πολὺς ὁ χρόνος τῆς διαστάσεως, πάντων ὥσπερ ἂν ὁδῷ τῷ βίῳ τούτῳ πρὸς τὸ αὐτὸ καταγώγιον ἐπειγομένων ἐν ᾧ ό μὲν προκατελυσεν, ό δε ἐῆπλθεν, ό δὲ ἐπείγεται, πάντας δέ ἓν ὑποδέξεται τέλος. Εἰ γὰρ καὶ θᾶττον τήν ὁδόν _ προκατελυσεν, ἀλλὰ πάντες τὴν αὐτὴν πορευσόμεθα· καὶ πάντας τό αὐτὸ ἀναμένει κατάλυμα. Μόνον γένοιτο ἡμᾶς ὃ ιʼ ἀρετῆς τῇ καθαρότητι ἐκείνου ὁμοιωθῆναι· ἶνα διὰ τό ἄδολον τοῦ ἤθους τῆξ αὐτῆς τοῖς ἐν Χριστῷ νηπίοις ἀναπαύσεως ἐπιτύχωμεν.

### English translation (Claude)

To Nectarius, a letter of consolation. 1. It was not yet the third or fourth day since I had been struck by the report of the unbearable calamity, and I was still in doubt, both because the messenger was not able to tell us clearly what had happened and because, praying that it might not be true, I was slow to accept what was being said, when I received a letter from the bishop that reported the dreaded news exactly. How much I groaned at it, and how many tears I shed, what need is there even to say? For who is so stony of heart, or so wholly outside human nature, as to bear what has happened without feeling, or to have his soul seized by only a moderate grief? The heir of an illustrious house, the prop of a family, the hope of his homeland, the offspring of devout parents, nurtured amid countless prayers, in the very flower of his age, is gone, snatched from the midst of his father's hands. What nature of adamant would these things not be enough to melt and bring to sympathy? So it is no great wonder if the evil has touched us deeply too, who from the beginning have been wholly bound up with you and have made both your joys and your griefs our own. And yet it seemed, at least up to the present time, that the things that grieved you were few, and that in most things your affairs were going with the stream. But suddenly, by the envy of a demon, all that prosperity of the house and all that brightness of soul has vanished, and we have become a sad tale for the world. If, then, we wish to lament and weep over what has happened, the length of our life will not suffice us; and all men, groaning with us, will not be able to make their lament equal to the calamity; even if the streams of the rivers became tears, they would not be enough to fulfill the dirge for what has happened.
2. If, however, we are willing now to bring forward the gift of God that he has laid up in our hearts, I mean sober reason, which knows how to set limits to our souls in prosperity, and in more gloomy circumstances how to open a way to the remembrance of the human condition and to suggest to us what we have seen and what we have heard: that life is full of such sufferings and that there are many examples of human misfortunes; and above all, that it is God's command that those who have believed in Christ should not grieve over those who have fallen asleep, because of the hope of the resurrection; and that great crowns of glory are laid up with the Judge of the contest for great endurance; if we allow reason to sing these things over us as a charm, perhaps we may find some moderate release from the evil. So I urge you, as a noble contender, to stand firm against the greatness of the blow, and not to fall under the weight of grief, nor to let your soul be swallowed up, being convinced of this: that even if the reasons for what God orders escape us, what is ordered by him who is wise and loves us is in every way to be accepted, even if it is painful. For he himself knows how he assigns to each what is for his good, and why he sets unequal ends to our lives. For there is some cause incomprehensible to men by which some are taken away from here more quickly, and others are left to toil longer in this painful life. So in all things we ought to worship his love for mankind and not be vexed, remembering that great and celebrated saying that the great athlete Job uttered when he saw his ten children crushed at one table in a brief turn of the moment: “The Lord gave, the Lord has taken away; as it seemed good to the Lord, so it has come to pass.” Let us make that marvel our own. The reward from the just Judge is equal for those who show equal deeds of valor. We have not been robbed of the boy, but have given him back to the one who lent him; nor has his life been destroyed, but changed for the better; earth has not hidden our beloved, but heaven has received him. Let us wait a little, and we shall be with the one we long for. Nor is the time of separation long, since all of us in this life, as on a road, are hurrying toward the same lodging, where one has already put up, another has arrived, another is hurrying on, but one end will receive us all. For even if he finished the road sooner, we shall all travel the same one, and the same inn awaits us all. Only may it be granted us to be made like him in purity through virtue, so that through the guilelessness of our character we may attain the same rest as the infants in Christ.

### Scripture references

- 1 Thess 4:13: allusion, high confidence
- Job 1:21: quotation, high confidence
- Job 1:18–19: allusion, high confidence

### Translation notes

- “Not grieve over those who have fallen asleep”: 1 Thess 4:13. Job's words: Job 1:21 (LXX form, “as it seemed good to the Lord, so it has come to pass”); his children killed at table: Job 1:18–19. “Infants in Christ”: cf. 1 Cor 3:1.

### Citation (SBL)

Basil, Ep. 5 (PG 32:237b–241a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/1/#p-5).

## Letter 6

- URL: https://sophiascriptura.com/fathers/basil-epistulae/1/#p-6
- Source: PG 32:241b–244d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles Nectarius's wife on her son's death, pointing to providence, the mother of the Maccabees, the mortality of all things, and prayer.

### Greek text

Πρός τήν όμόζυγον Νεκταρίου παραμυθητική. 1. Ἐμελλον ἀποσιωπᾷν πρὸς τὴν κοσμιότητα σου, λογιζόμενος, ὅτι, ὣσπερ ὀφθαλμῷ φλεγμαίνοντι καὶ τό ἁπαλώτατον τῶν παρηγορημάτων ἀνίαν ἑμποιεί, οὕτω καὶ ψυχῇ ὑπό θλίψεως βαρείας κεκακωμένῃ, κᾶν πολλὴν παράκλησιν φέρῃ ό λόγος, ὀχληρός πως εἶναι δοκεῖ, ἓν τῇ περιωδυνίᾳ προσφερόμενος, Ἐπςί δέ με εἰσῆλθεν, ὅτι πρὸς Χριπιανήν μοι ό λόγος ἔσται, πάλαι πεπαιδευμένην τὰ θεῖα, και ἐμπαράσκευον οὖσαν πρὸς τὰ ἆνθρὼπινα, οὐκ ἐνόμισα δίκαιον εἶναι παραλιπεῖν τὸ ἐπιβάλλον μοι. Οἶδα ποταπὰ τῶν μητέρων τὰ σπλάγχνα· καὶ ὁταν ἰδίως τό σὸν πιρὶ πάντας χρηστὸν καὶ ἣμερον ἐνθυμηθῶ, λογίζομαι πόσην εἰκὸς ἐπὶ τοῖς παροῦσιν εἶναι τὴν ἀλγηδόνα. Παίδα ἐζημιώθης, ὃν περιόντα μεν ἐμακάρισαν πᾶσαι μητέρες, καὶ ηὔξαντο τοὺς ἑαυτῶν τοιούτους εἶναι· ἀποθανόντα δὲ ἐστέναξαν, ὡς ἑκάστη τόν ἑαυτῆς γῇ κατακρύψασα. Ἐκείνου ό θάνατος πληγή ἐγένετο πατρίδων δύο, τῆς τε ἡμετέρας καὶ τῆς Κιλίκων. Ἐκείνῳ τὸ μέγα καὶ περιφανὶς γένος συγκατέπεσεν, ὣσπερ ἐρείσματος ὑφαιρεθέντος κατασεισθέν. Ὠ συνάντημα πονηροῦ δαίμονος, πόσον ἴσχυσε κακὸν ἐξεργάσασθαι ! Ὤ γῆ, τοιοῦτον ἀναγκασθεῐσα ὑποδέξασθαι πάθοςῐ ’Ἐφριξε τάχα καὶ ό ἣλιος, εἶ τις αἴσθησις αὐτῷ, τὸ σκυθρωπὸν ἐκεῖνο θέαμα, Καὶ τί οἶν τις τοσοῦτον εἰποι, ὅσον ἠ ἀμηχανία τῆς ψυχῆς ὑποβάλλει ; ν 2. Ἀλλʼ οὐ γὰρ ἀπρονόητα τὰ ἡμέτερα, ὡς μεμα- Θήκαξιεν ἐν τῷ Εὐαγγελίῳ, ὅτι οὐδὲ στρουθίον πίπτει ἄνευ θελήματος τοῦ Πατρός ἡμῶν. Ὠστε, εἰ τι γίyou, θελήματι γέγονε τοῦ κτίσαντος ἡμᾶς. Τῷ δε βουλήματι τοῦ Θεοῦ τίς ἀνθέστηκε; Καταὸεξώμεθα τό συμβάν· δυσανασχετοῦντες γὰρ οὔτε τό πενόμενον διορθούμεθα, καί ἑαυτοὺς προσαπόλλυμιν Μὴ κατηγορήσωμεν ντῆς δικαίας κρίσεως τοῦ Θεοῦ. Ἀμαθείς ἐσμεν, ὥστε τὰ ἄρρητα αὐτοῦ κρίματα δοκιμάζειν. Νῦν σου λαμβάνει τήν δοκιμὴν ὁ Κύριος τῆς πρὸς αὑτὸν ἀγάπης. Νῦν σοι πάρεστι καιρὸς δια τῆς ὑπομονῆς τὴν μερίδα τῶν μαρτύρων λαβεῖν. Ἣ τῶν Μακχαβαίων μήτηρ ἑπτὰ παίδων εἶδε θάνατον, καὶ οὐχ ἐστέναξεν, οὐδὲ ἀφῆκεν ἀγεννὲς δοξχρυον· ἀλλʼ εὐχαριστοῦσα τῷ Θεῷ, ὅτι ἔβλεπεν αὐτοὺς πυρὶ καὶ σιδήρῳ, καὶ ταῖς χαλεπωτάταις αἰκίαις, τῶν δεσμῶν τῆς σαρκὸς λυομένους, εὐδόκιμος μὲν παρὰ Θεῷ, ἀοίδιμος δε παρὰ ἀνθρώποις ἐκρίθη. Μέγα τὸ πάθος, φημι διαγώ- ἀλλὰ μεγάλοι καὶ οἱ παρὰ τοῦ Κυρίου μισθοὶ τοῖς ὑπομένουσιν ἀποκείμενοι. Ὀτε ἐγένου μήτηρ, καὶ εἶδες τὸν παῖδα, καὶ ηὑχαρίστησας τῷ Θεῷ, ᾔδεις πάντως, ὅτι θνητὴ οὖσα θνητὸν ἐγέννησας. Τί οὖν παράδοξον, εἰ ἀπέθανεν ὁ θνητόςς Ἀλλὰ λυπεῖ ἡμᾶς τὸ παρὰ καιρόν. Ἄδηλον, εἰ μή εὔκαιρον τοῦτο· ἐπειδὴ ἡμεῖς ἐκλέγεσθαι τὰ συμφέροντα ταῖς ψυχαῖς, καὶ ὁρίζειν προθεσμίας ἀνθρωπίνῃ ζωῇ οὐκ ἐπιστάμεθα. Περίβλεψαι τὸν κόσμον ἅπαντα, ἐν κατοικεῖς· καὶ ἐννόησον, ὅτι πάντα θνητὰ τὰ ὁρώμενα, καὶ πάντα φθορᾴ ὑποκείμενα. Ἀνάβλεψον πρὸς τὸν οὐρανόν· καὶ οὗτος ποτε λυθήσεταιο πρὸς τὸν ἣλιον· οὐδὲ οὗτος διαμενεῖ. Οἱ ἀστέρες συμπαντες, ζῶα χερσαῖα καὶ ἔνυδρα, τὰ περὶ γῆν κάλλη, αὐτὴ ἡ γῆ, πάντα φθαρτὰ, πάντα μικρὸν ὕστερον οὐκ ἐσόμενα. Ἠ τούτων ἔννοια παραμυθία ἔστω τοῦ συμβεβηκότος. Μὴ καθʼ ἑαυτο μέτρει τὸ πάθοςο ἀφόρητον γὰρ οὕτω φανεῖταί σοιʼ ἀλλὰ τοῖς ἀνθρωπίνοις πᾶσι συγκρίνουσα, ἐντεῦθεν εὑρήσεις αὐτοῦ τὴν παραμυθίαν, Ἐπὶ πᾶσι δε ἐκεῖνο εἰπεῖν ἰσχυρὸν ἔχω, φεῖσαι τοῦ ὁμοζύγου· ἀλλήλοις γένεσθε παραμυθία μὴ ποιήσῃς αὐτῷ χαλεπωτέραν τὴν συμφορὰν, τῷ πάθει ἑαυτὴν καταναλίσκουσα. Ὀλως δὲ οὐκ οζιιαι λόγον ἐξαρκεῖν εἰς παράκλησιν, ἀλλʼ εὐχῇς ἠγοῦμαι χρείαν εἶναι πρὸς τὰ παρόντα. Εὔχομαι οὖν αὐτὸν τὸν Κύριον, τῇ ἀφθίτῳ αὐτοῦ δυνάμει ἐφαψάμενον σου τῆς καρδίας, ἐμποιῆσαι φῶς τῇ ψυχῇ σου διὰ τῶν ἀγαθῶν λογισμῶν, ἶνʼ οἶκο- Θεν ἔχῃς τῆς παραμυθίας τὰς ἀφορμάς.

### English translation (Claude)

To the wife of Nectarius, a letter of consolation. 1. I meant to keep silent toward your Decorum, reckoning that, just as even the gentlest of soothing remedies gives pain to an inflamed eye, so to a soul afflicted by heavy grief a word, even if it brings much comfort, seems somehow troublesome when offered in the midst of the anguish. But when it occurred to me that my word would be to a Christian woman, long schooled in divine things and prepared for the lot of humankind, I did not think it right to neglect what falls to me. I know what a mother's heart is like; and when I consider in particular your kindness and gentleness toward all, I reckon how great your pain must be at what has happened. You have lost a son whom, while he lived, all mothers called blessed, praying that their own might be like him; and whom, when he died, they mourned as though each had buried her own in the earth. His death was a blow to two homelands, ours and that of the Cilicians. With him the great and illustrious family has fallen, shaken down as though its prop had been removed. O encounter of an evil demon, how great an evil it has been able to work! O earth, forced to receive such a calamity! Perhaps even the sun shuddered, if it has any feeling, at that sad sight. And what could one say that matches all that the helplessness of the soul suggests?
2. But our affairs are not without providence, as we have learned in the Gospel, that not even a sparrow falls without the will of our Father. So if anything has happened, it has happened by the will of him who created us. And who has withstood the will of God? Let us accept what has happened; for by chafing at it we neither set right what has occurred and we destroy ourselves besides. Let us not accuse the just judgment of God. We are too ignorant to test his unspeakable judgments. Now the Lord is taking the proof of your love for him. Now you have the occasion, through endurance, to receive the portion of the martyrs. The mother of the Maccabees saw the death of seven sons and did not groan or shed an ignoble tear, but giving thanks to God that she saw them released from the bonds of the flesh by fire and sword and the most cruel tortures, she was judged approved by God and celebrated among men. Great is the calamity, I say; but great also are the rewards laid up by the Lord for those who endure. When you became a mother and saw your child and gave thanks to God, you surely knew that, being mortal, you had borne a mortal. What is strange, then, if the mortal has died? But the untimeliness grieves us. It is not clear whether it was not timely; for we do not know how to choose what is good for souls and to set the limits of human life. Look around the whole world in which you live, and consider that all things that are seen are mortal and all are subject to corruption. Look up to the heaven: it too will one day be dissolved. To the sun: not even it will remain. All the stars, the creatures of land and water, the beauties of the earth, the earth itself, all are corruptible, all will shortly be no more. Let the thought of these things be a consolation for what has happened. Do not measure your grief by itself, for so it will seem unbearable to you; but comparing it with all human things, you will find its consolation there. Above all, I have this strong word to say: spare your husband. Be a consolation to each other. Do not make the misfortune harder for him by wasting yourself in grief. On the whole I do not think words are enough for comfort, but I consider that there is need of prayer in the present circumstances. So I pray that the Lord himself, touching your heart with his imperishable power, may create light in your soul through good thoughts, so that you may have the sources of consolation from within.

### Scripture references

- Matt 10:29: allusion, high confidence
- Rom 9:19: allusion, high confidence
- Rom 11:33: echo, medium confidence
- 2 Pet 3:10: echo, low confidence

### Extrabiblical texts

- 2 Macc 7 (2 Maccabees): allusion, high confidence

### Translation notes

- The sparrow: Matt 10:29. “Who has withstood his will?”: Rom 9:19. “Unspeakable judgments”: cf. Rom 11:33. The mother of the seven Maccabean martyrs: 2 Macc 7. Heaven dissolved: cf. 2 Pet 3:10–12.

### Citation (SBL)

Basil, Ep. 6 (PG 32:241b–244d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/1/#p-6).

## Letter 7

- URL: https://sophiascriptura.com/fathers/basil-epistulae/1/#p-7
- Source: PG 32:244d–245b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Gregory that all speech about God falls short, and urges him to defend the truth himself.

### Greek text

Γρηγορίῳ ἑταίρῳ. Οὐδὲ τότε ἠγνόουν, ὅτε ἐπέστελλον τῇ λογιότητί σου, ὅτι πᾶσα θεολογική φωνὴ ἐλάττων μίν ἔστ τῆς διανοίας τοῦ λέγοντος, ἐλάττων δί τῆς τοῦ ἔπι. ζητοῦντος ἰπιθυμίας ο διότι ό λόγος ἀσθενέστερόν πως πέφυκε διακονεῖσθαι τοῖς νοονμένοις. Εἰ οὖν ἀσθενὴς ἡμῶν ἡ διάνοια, ἐλάττων δὲ ταύτης ἡ γλῶσσα, τί ἐχρῆν προσδοκᾷν ἡμᾶς ἐπὶ τοῖς εἰρημένοις, καὶ οὐχὶ πενίαν ἐγκληθήσισθαι λόγων; Οῦ μὴν τούτου γε ἕνεκεν δυνατὸν ἧν σιωπῇ παρελθεῖν τὸ ἐπιζητούμενον. Κίνδυνος γὰρ προδοσίας, ἐν τῷ μὴ περοχείρως ἀποδιδόναι τὰς περὶ Θεοῦ ἀποκρίσεις τοῖς ἀγαπῶσι τόν Κύριον. Ἐκεῖνα μὲν οὖν, εἶτε ἀρκούντως ἔχειν δοκεῖ, εἶτε καὶ ἀκριβεστέρας τινός προσθήκης δεῖται, καιροῦ ἰδίου πρὸς διόρθωσιν χρῄζει. Τὸ δὲ νῦν ἔχον, παρακαλοῦμεν σε, ὃ καὶ παρεκαλέσαμεν ἤδη, χρῆσαι σεαυτόν ὁλοκλήρως τῇ συνηγορίᾳ τῆς ἀληθείας, καὶ ταῖς παρὰ τοῦ Θεοῦ ἐγγινομέναις τῇ διανοίᾳ σου ὁρμαῖς πρὸς τὴν τοῦ ἀγαθοῦ σύστασιν, ταύταις ἀρκούμενον καὶ παρʼ ἡμῶν μηδὲν ἑπιζητοῦντα πλέον ο οῖ, πολλῷ ἕλάττους ὄντες τῆς ὑπονοίας, βλάπτομεν μᾶλλον τῇ παρʼ ἑαυτῶν ἀσθενείᾳ τόν λόγον, ἦ τινα ἰσχὺν διὰ τῆς συνηγορίας τῇ ἁληθείᾳ προστίθεμεν.

### English translation (Claude)

To Gregory his companion. Even when I was writing to your Eloquence I was not unaware that every theological utterance falls short of the mind of the speaker, and short of the desire of the inquirer, because speech is by nature somewhat too weak to serve our thoughts. If, then, our understanding is weak, and the tongue is weaker still, what should we have expected from what was said, if not to be charged with poverty of words? Yet it was not possible on that account to pass over in silence what was asked. For there is danger of betrayal in not readily giving answers about God to those who love the Lord. As for what I said, whether it seems sufficient or needs some more exact addition, it requires a proper occasion for correction. But for the present we urge you, as we have urged you already, to devote yourself wholly to the defense of the truth and to the impulses toward establishing the good that God plants in your mind, being content with these and asking nothing more from us; for, falling far short of what is supposed of us, we rather harm the cause by our own weakness than add any strength to the truth by our advocacy.

### Citation (SBL)

Basil, Ep. 7 (PG 32:244d–245b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/1/#p-7).

## Letters 8, 9

- URL: https://sophiascriptura.com/fathers/basil-epistulae/8/#p-8
- Source: PG 32:245c–272d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil explains his withdrawal to the Caesareans and defends the Trinity against Anomoean arguments from Scripture; a damaged second letter to Maximus judges Dionysius of Alexandria and accepts “like in essence” only with “without difference.”

### Greek text

Τοῖς Καισαρεῦσιν ἀπολογία περὶ τῆς ἀποχωρή σεω ς, καὶ περὶ πίστεως. 1. Πολλάκις ἕθαύμασα, τί ποτε πρὸς ἡμᾶς πεπόν θατε, καὶ πόθεν τοσοῦτον ἡττᾶσθε τῆς ἡμετέρας βραχύτητος, τῆς μικρᾶς καὶ ὀλίγης καὶ οὐδὲν ἴσως ἐχούσης ἐράσμιον, καὶ λόγοις ἡμᾶς προτρέπεσθε, φιλίας τε καὶ πατρίδος ὑπομιμνήσκοντες, ὧσπερ qauγάδας τινὰς πατρίκοῖς σπλάγχνοις, πρὸς ἑαυτοὺς πάλιν ὶπιστρίερειν πειρώμενοι, Ἐγώ δε τὸ μὲν φυγάς γεγονέναι ὁμολογῶ) καὶ οῦκ ἀρνηθείην· τὴν δέ αἰτίαν μάθοιτʼ ἂν ἤδη ποθοῦντες. Μάλιστα μὶν τῷ ἀδοκήτῳ τότε πληγεὶς, καθάπερ οἱ τοῖς αἰφνιδίοις ψόφοις ἀθρόως καταπλαγέντες, οὗ κατέσχον τοὺς λογισμοὺς, ἀλλʼ ἐμάκρυνα φυγαδεύων, καί ηὐλίσθσςν χρόνον ἱκανόν ἀφʼ ὑμῶν, ἔπειτα δὲ καὶ πό- 9ος τις ὑπεισήει μου τῶν θείων δογμᾶτων, καὶ τῆς περὶ ἐκεῖνα φιλοσοφίας. Πῶς γὰρ ἂν δυναίμην, ἔφην ἐγὼ, κρατῆσαι τῦς συνοικούσης ἡμῖν κακίας; Τίς διʼ ἄν μοι γένηται Λάβαν, ἀπαλλάττων με τοῦ Ἡσαῦ, καὶ πρὸς τὴν ἀνωτάτω φιλοσοφίαν παιδαγωγῶν; Ἀλλʼ ἐπειδὴ σὺν Θεῷ τοῦ σκοποῦ κατά δύναμιν τετυχήκαμεν, εὑρόντες σκεῦος ἐκλογῆς καὶ φρέαρ βαθὺ, λέγω δε τὸ τοῦ Χριστοῦ στόμα Γρηγὸριονʼ ὀλίγον ἡμῖν, παρακαλῶ, ὀλίγον συγχωρήσατε χρόνον, αἰτούμεθα · ου τήν ἐν ταῖς πόλεσι διατριβὴν ἀσπαζόμενοι · οὐδὲ γὰρ λέληθεν ἡμᾶς ὁ πονηρὸς διά τῶν τοιούτων τὴν ἀπάτην τοῖς ἀνθρώποις προσμηχανωμενος · ἀλλὰ τὴν συντυχίαν τὴν τρὸς τοὺς ἁγίους έπωφελῆ μάλιστα κρίνοντες. Ἐν γὰρ τῷ λέγειν τι περὶ τῶν eam δογμάτων, καὶ ἀκούειν πυκνότερον, ἕξιν δυσαπόβλητον Θεωρημάτων λαμβάνομεν. Καὶ τὰ μεν καθʼ ἡμᾶς τοῦτον ἔχει τὸν τρόπον. 2. Ὑμεῖς δε, ὦ θεῖαί μοι καὶ προσφιλέσταται πασῶν κεφαλαὶ, φυλάττεσθε τοὺς τῶν Φυλιστιαίων ποιμένας, μή τις λαθὼν ἐμφράξῃ ὑμῶν τὰ φρέατα, καὶ τὸ καθαρὸν τῆς γνώσεως τῆς περὶ τήν πίστιν ἐπιθολωση. Τοῦτο γὰρ αὐτοῖς ἀεί ἑστιν ἐπιμελὲς, μὴ έκ τῶν Θείων Γραφῶν διδάσκειν τὰς ἀκεραιοτέρας ψυχὰς, ἀλλʼ ἐκ τῆς ἔξωθεν σοφίας παρακρούεσθαι τήν ἀλήθειαν. Ὀ γὰρ ἀγέννητον καὶ γεννητὸν ἐπεισάγων ἡμῶν τῇ πίστει, καὶ τὸν ἀεὶ ὄντα μὴ ὄντα ποτε δογματίζων, καὶ τὸν φύσει καὶ ἀεὶ Πατέρα πατέρα γινόμενον, καὶ τὸ Πνεῦμα τὸ ἅγιον οῦκ ἀίδιον, οῦκ ἄντικρύς ἐστι Φυλιστεύς; βασκαίνων τοῖς τοῦ πατριάρχου ἡμῶν προβάτοις, ἰνα μὴ πίνωσιν έκ τοῦ καθαροῦ καὶ ἁλλομένου εἰς ζωὴν αἰώνιον ὕδατος, ἀλλά τὸ τοῦ προφήτου λόγιον πρὸς ἑαυτοὺς ἐπισπάσωνται, τὸ· Ἐμέ ἐγκατέλιπον πηγήν ὕδατος ζῶντος, ηαὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους, oi οῦ δυνήσονται ὕδωρ συσχεῖν· δέον ὁμολογεῖν Θεὸν τὸν Πατέρα, Θεὸν τὸν Υὶὸν, Θεὸν τὸ Πνεῦμα τὸ άγιον ὡς οἱ θεῖοι λόγοι, καὶ οἱ τούτους ὑψηλότερόν νενοηκότες ἐδίδαξαν. Πρὸς δὲ τους ἑπηρεάξοντας ἡμῖν τὸ τρίθεον ἐκεῖνο λεγέσθω, ὅτιπερ ἡμεῖς ἕνα Θεὸν οῦ τῷ ἀριθμῷ, ἀλλὰ τῇ φύσει ὁμολογοῦμεν. Πᾶν γὰρ ὃ ἓν ἀριθμῷ λέγεται, τοῦτο οὐχ ἓν ὅντως, οὐδʼ ἁπλοῦν τῇ φύσει ἐστίν ο ὸ δὲ Θεὸς ἀπλοῦς καὶ ἀσύνθετος παρὰ πᾶσιν ὁμολογεῖται. Οὐκ ἄρα εἷς ἀριθμῷ ἐστιν ὁ Θεὸς. Ὃ δε λέγω, τοιοῦτόν ἐστιν. Ἕν ἀριθμῷ τὸν κόσμον εἷναί φαμεν, ἀλλʼ οὐχ ἕνα τῇ φύσει, ἀλλʼ οὐδʼ ἁπλοῦν τινα τοῦτον. Τέμνομεν γὰρ αὐτὸν εἰς τὰ ἐξ ὧν συνέστηκε στοιχεῖα, εἰς πῦρ καὶ ὕδωρ καὶ ἀέρα καί γῆν. Πάλίν ό ἄνθρωπος εἷς ἀριθμῷ ὀνομάζεται- Ἐνα γὰρ ἄνθρωπον πολλάκις λέγομεν. Ἀλλʼ οὐχ ἁπλοῦς τις οὗτός ἐστιν, ἐκ σώματος καὶ ψυχῆς συνεστώς. Ὁμοίως δὲ καὶ ἄγγελον ἕνα ἀριθμῷ ἐροῦμιν, ἄλλʼ οὐχ ἕνα τῇ φύσει, οὐδὲ ἁπλοῦν· οὐσίαν γὰρ μεθʼ ἁγιασμοῦ τὴν του ἀγγέλου ὑπόστασιν ἐν· νοοῦμεν. Εἰ τοίνυν πᾶν τὸ ἓν ἀριθμῷ ἓν τῆ φύσει οὐκ ἔστι, καὶ τὸ ἓν τῇ φύσει καὶ ἁπλοῦν ἓν ἀριθμῷ οὐκ ἔστιν, ἡμεῖς δὲ λέγομεν ἕνα τῆ φύσει Θεόν· πῶς ἐπεισάγουσιν ἡμῖν τὸν ἀριθμὸν, αὑτὸν πάντη ἡμῶν ἑξοριζόντων τῆς μακαρίας ἐκείνης καὶ νοητῆς φύσεως ; Ὀ γὰρ ἀριθμός ἐστι του ποσοῦ· τὸ δὲ ποσὸν τῇ σωματικῇ φύσει συνέζευκται· ό γὰρ ἆριθμός τῆς σωματικῆς φύσεως. Σωμάτων δὲ δη·μιονργὸν τὸν Κύριον ἡμῶν εἶναι πεπιστεύκαμεν. Διὸ καὶ πᾶς ἀριθμὸς ἐκεῖνα σημαίνει τὰ. ἔνυλον καὶ περιγραπτήν ἔχειν λαχόντα τὴν φύσιν· ἡ δὲ μονὰς καὶ ἐνάς τῆς ἁπλῆς καὶ ἀπεριλὴπτου οὐσίας ἐστὶ σημαντική. Ὀ τοίνυν ἀριθμὸν ἦ κτίσμα ὁμολογῶν τὸν Υἰὸν τοῦ Θεοῦ ἣ τὸ Πνεῦμα τὸ ἅγιον λανθάνει ἔνυ).ον καὶ περιγραπτην φύσιν εἰσάγων. Περιγραπτήν δὲ λέγω οῦ μόνον τὴν περιεχομένην ὑπὸ τόπου, ἀλλʼ ἤνπερ καὶ τῇ προγνώσει ἐμπεριείληφεν ὁμίλ- Ἇων αὐτὴν ἀπὸ τοῦ μὴ όντος εἰς τὸ εἶναι παράγειν, ἦν καὶ ἐπιστήμη περιλαβεῖν δυνατόν ἐστι Πᾶν οῦν ἅγιον, 6 περιγραπτὴν ἔχει τὴν φύσιν,καὶ ἐπίκτητον ἕχει τήν ἁγιότητα, οῦκ ἀνεπίδεκτον ἐστι κακίας. Ὀ δε Υἱός, καὶ τὸ Πνεῦμα τὸ ἅγιον, πηγή ἐστιν ἁγιασμοῦ, ὕφʼ ἧς πᾶσα ἡ λογικὴ κτίσις κατʼ ἀναλογίαν τῆς ἀρετῆς ἁγιάζεται. 3. Καίτοι ἡμεῖς, κατά τὸν ἀληθῆ λόγον, οὔτε ὅμοιον οὔτε ἀνόμοιον λέγομεν τὸν Υἰὸν τῷ Πατρί. Ἐκοὲτερον γὰρ αὐτῶν ἐπίσης ἀδύνατον, Ὀμοιον γὰρ καὶ ἀνόμοιον κατὰ τὰς ποιότητας λέγεται· ποιότητος δὲ τὸ θεῖον ἐλεύθερον. Ταυτότητα δὲ τῆς φύσεως ὁμολογοῦντες, καὶ τὸ όμοούσιον ἐκδεχόμεθα, καὶ τὸ σύνθετον φεύγομεν, τοῦ κατʼ οὐσίαν Θεοῦ καὶ Πατρός τόν κατʼ οὐσίαν Θεὸν καὶ Υἱόν γεγεννηκότος. Ἐκ γὰρ τούτου τὸ όμοούσιον δείκνυται. Ὀ γὰρ κατʼ οὐσίαν Θεὸς τῷ κατʼ οὐσίαν Θεῷ όμοούσιός ἐστιν. Ἐπεὶ δὲ λέγεται θεός καὶ 6 ἅνθρωπος· ὡς τὸ, Ἐγώ εἶπα· Θεοί ἐστε· καὶ 6 δαίμων θεὸς, ὡς τὸ, Οἱ θεοὶ τῶν ἐθνῶν δαιμόνια. ἀλλʼ οἱ μεν κατὰ ἀλλʼ οἱ χάριν ὀνομάζονται, οἱ δὲ κατά ψεῦδος. Ὀ δὲ Θεὸς μόνος κατʼ οὐσίαν ἐστὶ Θεός. Μόνος δὲ ὅταν εἴπω, τὴν οὐσίαν τοῦ Θεοῦ τὴν ἁγίαν καὶ ἄκτιστον δηλῶ, Τό γὰρ μόνος λέγεται καὶ ἐπὶ τινος ἀνθρώπου, καὶ ἐπὶ φύσεως ἁπλῶς τῆς καθόλου. Ἐπὶ τινος μὲν, οἷον, οέρε εἰπεῖν, ἐπὶ Παύλου, ὁτι μόνος ἡρπάγη ἕως τρίτου οὐρανοῦ, καὶ ἤκουσεν οἶῤῥητα ῥήματα, ἆ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαιο ἐπὶ φύσεως δὲ τῆς καθόλου, ὡς ὁταν λέγῃ Δαβίδ· Ἀνθρωπος, ὡσεὶ χόρτος αἱ ἡμέραι αὐτου. Ἐνταυθα γὰρ οὐ τόν τινα ἄνθρωπον, ἀλλά τὴν καθόλου φύσιν δηλοῖ. Πᾶς γὰρ ἅνθρωπος πρόσκαιρος καὶ θνητός. Οὕτω κάκεῖνα νοοῦμεν ἐπὶ τῆς φύσεως εἰρημέναι το, Ὀ μόνος ἔχων ἀθανασίαν ο xui, Μὸνῳ σοφῷ Θεῷ καὶ τὸ, Οὐδείς ἀγαθὸς εἰ μὴ εἷς ό Θεὸς. T6 γὰρ εἷς ἓν· ταυθα τῷ μόνος ταυτὸν δηλοῖ“ καὶτὸ, Ὀ τανύσας τὸν οὐρανὸν μόνος· xui πάλιν· Κυρίῳ τῷ Θεῷ σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις · καὶ τὸ, Οὐκ ἔστι Θεὸς πλὴν ἐμου. Τὸ γάρ εἷς καὶ μὸνος ἐπὶ Θεοῦ ἐν τῇ Γραφῇ οὐ πρὸς ἀντιδιαστολήν τοῦ Υἱοῦ ἡ τοῦ ἁγίου Πνεύματος λέγεται, ἀλλά πρὸς τοὺς μὴ ὄντας θεοὺς, ὀνομαζομένους δὲ ψευδὼς· ὡς 1'6, Κύριος μόνος ἦγεν αὐτοὺς· καὶ, Οὐκ ἦν μετʼ αὐτῶν Θεὸς ἀλλότριος· καὶ τὸ, Περιεῐλον υἱοὶ Ἰσραὴλ τὰ Βααλεὶμ, καὶ τά οῖλση Ἀσταρὼθ, καὶ ἐδούλευον Κυρίῳ μόνῳ· xui πάλιν ό Παῦλος· Ὠσπερ εἰσὶ θεοὶ πολλοὶ, καὶ κύριοι πολλοὶ, ἀλλʼ ἡμῖν εἷς Θεὸς, ό Πατὴρ, ἐξ οὗ τά Βπάντα, καὶ, εἰς Κύριος, Ἰησους Χριστὸς διʼ οὗ τὰ πάντα. Ἀλλά ζητοῦμεν ἐνταῦθα, πῶς, Εἷς Θεὸς εἰρηκὼς, ούκ ἠρκέσθη τῇ φωνῇ (ἔφαμεν γὰρ, ότι μόνος xui τὸ εἷς ἐπὶ Θεοῦ τὴν φύσιν δηλοῖ), ἀλλά xui 1'6 Πατὴρ προσέθηκε, xui τοῦ Χριστοῦ ἐμνημόνευσεν. ’Υπονοῶ τοίνυν, ὅτι οὐκ ἐξαρκεῖν ᾠήθη νῦν 6 Παῦλος, τὸ σκεῦος τῆς ἐκλογῆς, κηρύσσειν μόνον Θεὸν τὸν Υὶὸν, xui Θεὸν τὸ Πνεῦμα τὸ ἅγιον, ὅπερ διὰ τῆς Εἷς Θεὸς ἐδήλωσε ῥήσεως, ἐὰν μὴ xui διὰ τῆς προσθήκης τοῦ Πατρός τὸν ἕξ οὗ τά πάντα δηλώσηʼ και diu τῆς μνήμης τοῦ Κυρίου, τὸν Λόγον τὸν διʼ οὔ τά πάντα σημάνῃ καὶ πάλιν, διὰ τῆς Ἰησοῦ Χριστοῦ συμπαραλήψεως τὴν ἐνανθρὼπησιν παραγγείλῃ, καὶτὸ πάθος παραστήσῃ, καὶ τὴν ἀνάστασιν φανερώση. T6 γὰρ, Ἰησοῦς Χριστὸς, τὰς τοιαύτας ἑννοίας ἡμῖν ἐμφαίνει. Διὸ καὶ πρὸ τοῦ πάθους παραιτεῖται ό ΚύριοςἹησοῦς Χριστὸς καταγγελλεσθαιʼ καὶ διαστέλλεται τοῖς μαθηταῖς, ἰνα μηδενὶ εἴπωσιν, ὅτι αὐτὸς ἐστιν Ἰησοῦς Χριστὸς. Πρόκειται γὰρ αὐτῷ τελειώσαντι τὴν οἰκονομίαν, μετὰ τὴν ἑκ νεκρῶν ἀνάστασιν καὶ τὴν εἰς οὐρανούς ἀνάληψιν, ἐπιτρέψαι αὐτοις κηρύσσειν αὗτὸν Ἰησοῦν τὸν Χριστὸν. Τοιοῦτόν ἔστι xui τὸ, Ἵνα γινώσκωσί σε τὸν μόνον ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν · xui τὸ, Πιστεύετε εἰς Θεὸν καὶ εἰς ἐμὲ πιστεύετει πανταχοῦ τὴν ἔννοιαν ἡμῶν ἀσφαλιζομένου τοῦ Πνεύματος τοῦ ἄγίου, ἵνα μὴ, γατέρῳ προσβαίνοντες, θατὲρὸυ ἔκ πίπτωμεν· καὶ τῇ θεολογίᾳ προσέχοντες, τῆς οἰκονομίας καταφρονῶμεν xui γένηται ἡμῖν κατὰ τὸν ἐλλεῖπον ἡ ἀσέβεια. 4. Τὰ δὲ ῥήματα τῆς θείας Γραφῆς, ἅπερ λαμβάνοντες οἱ. ἀντικείμενοι καὶ διαστρέφοντες πρὸς τὴν οἰκείαν συνείδησιν εἰς καθαίρεσιν τῆς δόξης τοῦ Μονογενοῦς ἡμῖν προφέρουσιν· οὕτως ἐξετάσωμεν, κατὰ τό δυνατὸν ἡμῖν ἀναπτύσσοντες αὐτῶν τὴν διάνοιαν Καὶ πρῶτον ἡμῖν προτιθέσθω τὸ, Ἐγώ ζῶ διὰ τὸν Πατέρα. Τοῦτο γάρ ἐστιν ἓν τῶν βελῶν τῶν εἰς οὐρανὸν πεμπομένων ὑπὸ τῶν ἀσεβῶς αὐτῷ κεχρημένων. Ἐνταῦθά δὲ τό ῥητόν οὗ τὴν προαιῶνιον, ὡς οἶμαι, ζωὴν ὀνομάζει (πᾶν γὰρ τὸ διʼ ἓτερον ζῶν αὐτοζωὴ εἶναι οὗ δύναται, ξής οὐδὲ τό ὑφʼ ἕτερον θερμανθὲν αὖτοθερμότης εἶναιʼ ὁ δε Χριστός καὶ Θεὸς ἡμῶν εἴρηκεν. Ἐγώ εἰμι η ζωὴ), ἀλλά ζωήν ταύτην τὴν ἐν σαρκὶ, καὶέν τῷ χρόνῳ τούτῳ γεγενημένην, ἦν ἔζησε διὰ τόν Πατέρα. Βουλήσει γὰρ αὗτοῦ ἐπιδεδήμηκε τῷ τῶν ἀνθρώπων καὶ οὐκ εἶπεν, Ἐγὼ ἔζησα διὰ τόν Πατέρα· ἀλλʼ, Ἐγὼ ζῶ διὰ τὸν Πατέρα σαφῶς τὸν παρόντα προσημαίνων χρόνον. Δύναται δὲ καὶ ζωὴν λέγειν, ἢν ζῇ ὁ Χριστός, τόν Λόγον τοῦ Θεοῦ ἔχων ἐν ἐαυτῷ. Καὶ ὅτι τοῦτό ἐστι τό δηλούμενον, ἐκ τοῦ ἐπιφερομένου εἰσόμεθα. Καὶ ό τρώγων με, φησὶ, ζήσεται διʼ ἐμέ. Τρὼγοαεν γὰρ αὐτοῦ τὴν σάρκα, καὶ πίνομεν αὐτοῦ τό αἷμα, κοινωνοὶ γινόμενοι διὰ τῆς ἐνανθρωπήσεως καὶ τῆς αἰσθητῆς ζωῆς τοῦ Λόγου καὶ τῆς σοφίας. Σείρκα γὰρ καί αἷμα πᾶσαν αὐτοῦ την μυστικὴν ἐπιδημίαν ὠνόμασε, καὶ τὴν ἐκ πρακτικῆς καὶ φυσικῆς καὶ Θεολογικῆς συνεστῶσαν διδασκαλίαν ἐδήλωσε, δʼ ιʼ ἧς τρέφεται ψυχὴ, καὶ πρὸς τὴν τῶν ὄντων τέως θεωρίαν παρασκευάζεται. Καὶ τοῦτό ἐστι τὸέκ τοῦ ῥητοῦ ἷσως δηλούμενον. 5. Καὶ πάλιν· Ὀ Πατὴρ μου μείζων μου ἐστι. Κέχρηται γὰρ καὶ τούτῳ τῷ ῥητῷ τὰ ἀχάρίστα κτίσματα, τα τοῦ πονηροῦ γεννήματα. Ἐγώ δὲ καὶ ἐκ ταύτης τῆς φωνῆς τὸ ὀμοούσιον εἶναι τόν Υἱόν τῷ Πατρὶ δηλοῦσθαι πεπίστευκα. Τὰς γὰρ συγκρίσεις οἶδα κυρίως ἐπὶ τῶν τῆς αὐτῆς φύσεως γινομένας. Ἀγγελον γὰρ ἀγγέλου λέγομεν μείζονα, καὶ ἄνθρωπον ἀνθρώπου δικαιότερον, καὶ πτηνόν πτηνοῦ ταχύτερον. Εἰ τοίνυν αἱ συγκρίσεις ἐπὶ τῶν ὁμοειδῶν γίνονται, μείζων δὲ κατὰ σύγκρισιν εἴρηται ό Πατὴρ τοῦ Υἱοῦ· ὁμοούσιος τῷ Πατρὶό Υἱός. Ἐστι δέ τις καὶ άλλη ἔννοια ἑναποκειμένη τῷ ῥητῷ. Τί γὰρ θαυμαστὸν, εἰ μείζονα ἑαυτοῦ τόν Πατέρα ὡμολόγησε, Λόγος ὧν καὶ σὰρξ γεγονὼς, ὁπόταν καὶ ἀγγέλων ὤφθη κατά τὴν δόξαν ἐλάττων, καὶ ἀνθρώπων κατὰ το εἰὸος; Ἠλάττωσας γὰρ αὐτὸν, φησὶ, βραχύ τι παρʼ ἀγγελους· καὶ πάλινο Τὸν δὲ βραχύ τι παρʼ ἆγιγῦωυς ἠλαττωμένον, καὶ τὸ, Εἶδομεν αὐτὸν, καὶ οὐκ εἶχεν είδος, οὐδὲ κάλλος· ἀλλὰ τό εἶδος αὐτοῦ ἐκλεῖπον παρὰ πάντας τοὺς ἀνθρώπους. Τούτων δὲ πάντων ἠνέσχετο διὰ τὴν πολλὴν αὐτοῦ περὶ τό πλάσμα φιλανθρωπίαν, ἳνα τό ἀπολωλός προβατον ἁνασὼσηται, καὶ τό σωθὲν καταμίξη, καὶ τόν κατελθόντα ἀπὸ Ἰερουσαλὴμ εἰς ”Ιεριχώ, καὶ,διὰ τοῦτο περιπεσόντα λῃσταῖς, εἰς τὴν οἰκείαν ὑγιαίνοντα πάλιν ὶπαναγιὶγη πατρίδα. Ἦ καὶ τὴν φάτνην αὐτῷ ὀνειδίσει αἱρετικὸς, διʼ ἧς ἀλογρς ὡν ετροίφη ὑπὸ τοῦ Λόγου ; καὶ τὴν πενίαν προοίσει, ὅτι κλινιδίου οὐκ ηὐπόρησεν ό τοῦ τέκτονος υἱός ; Διά τοῦτο Πατρός ἐλάττων ὁ Υἱὸς, ὄτι διὰ σε γέγοδε νεκρὸς, ἵνα σε τῆς νεκρότητος ἀπαλλάξῃ, καὶ ζωῆς μέτοχον ἐπουρανίου ποιήσῃ. Ὠσπερ ἂν, εἶ τις καὶ τὸν ἰατρόν αἰτιῷτο, ὅτι συγκύπτων ἐπὶ τὰ πάθη, τῆς δυσωδίας συναπολαύῃ, ἵνα τοὺς πεπονθότας, ἰὰσηται. 6. Διά σε καὶ τὴν ὥραν καὶ τὴν ἡμέραν τῆς κρίσεως ἀγνοείο καίτοι οῦδεν λανθάνει τὴν ὄντως σο·φίαν· πάντα γὰρ διʼ αὐτῆς ἐγένετο. Οὐδεὶς δὲ ἀνθρὼπων πώποτε ὃ πεποίηκεν ἀγνοεῖ· Ἀλλά τοῦτο οἰκοσνομεῖ διὰ τὴν orla ἀσθένειαν, ἰνα μήτε τῷ στενῷ τῆς προθεσμίας οἱ ἁμαρτήσαντες τῇ ἀθυμίᾳ καταπέσωσιν, ὡς οὐχ ὑπολελειμμένου καιροῦ μετανοίας· μηδʼ αὖ πάλιν οἱ πολεμοῦντες μακρὰν τῇ ἀντικειμένη δυνάμει διὰ τό μῆκος τοῦ χρόνον λειποτακτησωσιν. Ἐκατέρους τοίνυν διὰ τῆς προσποιητῆς ἀγνοίας οἰκονομεῖ· τῷ μὲν διὰ τὸν καλὸν ἀγῶνα συντέμνων τὸν χρόνον, τῷ δὲ διὰ τὰς ἁμαρτίας καιρόν μετανοίας ταμιευόμενος. Καίτοι ἐν τοῖς Εὐαγγελίοις ἑαυτὸν συγκαταριθμήσας τοῖς ἀγνοοῦσι διὰ τὴν τῶν πολλῶν, ὡς ἔφην, ἀσβένειανʼ ἐν ταῖς Πράξεσι τῶν ἀποστόλων ὡς τελείοις κατʼ ἰδίαν διαλεγόμενος, καθʼ ὑπεξαίρεσιν ἑαυτοῦ φησιν· Οὐχ ὑμῶν ἐστι γνῶναι χρόνους ἣ καιροὺς, οὓς ὁ Πατὴρ ἔθετο ἐν τῇ ἰδία ἐξουσίᾳ, Καὶ ταῦτα μὲν κατὰ τὴν προτέραν ἐπιβολὴν εἰρήσθω παχύτερον. Ἰἰὸη δὲ ἐξεταστέον ὑψηλότερον τὴν διάνοιαν τοῦ ῥητοῦ, καὶ κρουστέον τήν Θύραν τῆς γνωσεως, εῖ πως δυνηθείην ἐξεγεῖραι τόν οἰκοδεσπότην, τόν τοὺς πνευματικοῦς ἄρτους διδόντα τοῖς αἰτοῦσιν αῦτόν, ἐπειδὴ φίλοι xoi ἀδελφοί εἰσιν, οὓς ἑστιᾶσαι '7. Oi. οἶγιοι μαθηταὶ τοῦ Σωτῆρος ἡμῶν ἐπέκεινα θεωρίας, ὡς ἔνι ἀνθρώποις, ἐλθόντες, καὶ καθαρθέντες ἀπὸ τοῦ λόγου, τὸ τελος ἐπιζητοῦσι, καὶ τὴν ἐσχάτην μακαριότητα γνῶναι ποθοῦσιν, ὅπερ ἀγνοεῖν καὶ τοῦς ἀγγέλους αὐτοῦ, καὶ αὑτὸν ὁ Κύριος ἡμῶν ἀπεφήνατο· ἡμέραν μεν λέγων πᾶσαν τὴν ἀκριβῆ κατάληψιν τῶν ἐπινοιῶν τοῦ Θεοῦ· ὥραν βε τὴν ἐπίδος καὶ μονάδος θεωρίαν, ὧν τὴν εἴδησιν μόνῳ προσένειμε τῷ Πατρί. ’Υπονοὼ τοίνυν, ὅτι ἑκεῖον λέγεται περὶ ἑαυτοῦ εἰδέναι 6 Θεὸς, ὅπερ ἔστί · κακεῖνο μὴ εἰδέναι ὅπερ οὐκ ἔστι. Δικαιοσύνην μὲν γὰρ καὶ σοφίαν λέγεται εἰδέναι 6 Θεὸς, αὖτοδικαιοσύνη καὶ σοφία ὑπάρχων ο ἀδικίαν δὲ καὶ πονηρίαν ἀγνοεῖν ’ οὗ γάρ ἐστιν ἀδικία καὶ πονηρία 6 κτίσας ἡμᾶς Θεὸς. Εἰ τοίνυν ἰκείνο λέγεται περὶ ἑαυτοῦ εἰδέναιό Θεὸς ὅπερ ἐστι, κάκεῖνο μὴ εἰδέναι ὅπερ οὐκ ἔστιν · οὐκ εστι 6”: 6 Κύριος ἡμῶν κατά τὴν τῆς ἐνανθρωπὴσεως ἆπίνοιαν, καὶ παχυτέραν διδασκαλίαν, τὸ ἔσχατον ὀρεκτὸν - οὐκ ἄρα οἶδεν ὀ Σωτὴρ ἡμῶν τὸ τέλος καὶ τὴν ἐσχάτην μακαριότητα. Ἀλλʼ οὐδὲ οἱ ἄγγελοι, φησίν, ἴσασι τουτέστιν, οὐδʼὲρῖε ἐν αὐτοῖς θεωρία καί οἱ λόγοι τῶν διακονιῶν εἰσι τὸ ἔσχατον ὀρεκτὸν. Παχεῖα γὰρ καὶ τούτων ἡ γνωσις συγκρίσει τοῦ ’.φάσω-,τον πρὸς πρόσωπον. Μόνος δὲ ὁ Πατὴρ, φησὶν, ἐπίσταται ° ἐπεὶ καὶ αὐτὸς ἐστι τὸ τέλος, καὶ ἠ ἐσχάτη μακαριὸτης.’οταν γὰρ μηκέτι Θεὸν ἓν τοῖς κατόπτροις, μηδὲ διὰ τῶν ἀλλοτρίων ἔπιγινὼσκωμεν, ἀλλʼ αὐτῷ ὡς μόνῳ καὶ ἑνὶ προσέλθωμεν · τότε καὶ τὸ ἔσχατον τέλος εἰσόμεθα. Χριστοῦ γὰρ βασιλείαν ρασίν εἶναν πᾶσαν τὴν ἔνυλον γνῶσιν ο τοῦ δὲ Θεοῦ καὶ Πατρός τήν ᾶῦλον, καὶ ὡς ἂν εἴποι τίς, αὐτῆς τῆς θεότητος θεωρίαν. ’Ἐστι δὲ καὶ 6 Κῦριος ἡμῶν καὶ αὑτός τὸ τέλος, καὶ ἡ ἐσχάτη μακαριότης, κατὰ τὴν τοῦ Λόγου ἐπίνοιαν. Τί γὰρ φησιν ἓν τῷ Εὐαγγε).ἰῳ; Κάγὼ ἀναστήσω αὐτὸν ἓν τῇ ἐσχάτῃ ἡμέρᾳ · ἀνάστασιν λέγων την ἀπὸ τῆς ἐνύλου γνώσεως ἐπὶ τὴν οἶῦ).ον θεωρίαν μετάβασιν, ἐσχάnia δὲ ἡμέραν τήν γνῶσιν ταύτην εἰπὼν, μεθʼ ἦν οὖκ ἔστιν ἑτέρα. Τηνικαῦτα γὰρ 6 νοῦς ἡμῶν egw. ἔστεπται, καὶ προς ὕψος μακάριον διεγείρεται, ὀπηνίκα ἂν θεωρήσῃ τὴν ἐνοίδα καὶ μονάδα τοῦ Λογου. Ἀλλʼ ἐπειδὴ παχυνθείς ἡμῶν 6 νοῦς τῷ χοῖ συνεδέθη, καὶ τῷ πηλῷ συμφύρεται, καὶ ψιλῇ τῇ θεωρίᾳ ἐνκτενίξειν ἀδυνατεῖ, διὰ τῶν συγγενῶν τοῦ σώματος αὐτοῦ κόσμων ποδηγούμενος τὰς ἐνεργείας τοῦ κτίστου κατανοεῖ, καὶ ταῦτα ἐκ τῶν ἀποτελεσμάτων τέως ἐπιγινώσκει, ἱν οὕτω κατά μικρὸν αὐξηθεὶς ἰσχύσῃ ποτε καὶ αὐτῇ γυμνῇ προσελθεῖν τῇ θεότητι. Κατὰ ταύτην δὲ οἶμαι τὴν ἐπίνοιαν εἰρῆσθαι καὶ τὸ, Ὀ Πατήρ μου μείζων μου ἐστί · καὶτὸ, Οὐκ ἔστιν ἐμὸν δοῦναι, ἀλλʼ οἷς ἡτοίμασται ὑπὸ τοῦ Πατρός. Τοῦτο γὰρ ἐστι καὶ τὸ παραδοῦναι τήν βασιλείαν τὸν Χριστόν τῷ Θεῷ καὶ Πατρί ο ἀπαρχὴν ὅντα καὶ οὗ τέλος, κατά τὴν παχυτέραν, ὡς ἔφην, διδασκαλίαν, ἣτις ὡς πρὸς ἡμᾶς, καὶ ού πρὸς αὐτόν τὸν Υίόν θεωρεῖται. Ὀτι δὲ ταῦθʼ οὕτως ἔχει, πάλιν ἐρωτήσασι τοῖς μαθηταῖς ἔν ταῖς Πράξεσι τῶν ἀποστόλων τό · Πότε ἀποκαθιστανεῐς τὴν βασιλείαν τῷ Ἰσραὴλ, φησίν · Οὐχ ἡμῶν ἔστι γνῶναι χρόνους ἦ καιρούς, οὓς 6 Πατὴρ ἔθετο ἰν τῇ ἰδίᾳ ἐξουσίᾳ. Τουτέστιν, ού τῶν συνδεδεμένων σαρκὶ καὶ αἵματι τῆς τοιαύτης βασιλείας ἡ γνῶσις. Ταύτην γὰρ τὴν θεωρίαν ὁ Πατὴρ ἐναπέθετο τῇ ἰδίᾳ ἐξουσίᾳ · ἐξουσίαν λέγων τοὺς ἐξουσιαζομένους, ἰδίους δὲ, οὖς μὴ κατέχει ἄγνοια τῶν κατωτέρω πραγμάτων, Χρόνους δε καὶ καιροὺς μή μοι νόει αἰσθητοὺς, ἀλλὰ διαστήματα τινα γνώσεως ύπό τοῦ νοητοῦ ἡλίου γινόμενα. Δεῖ γὰρ τὴν προσευχὴν ἐκείνην ἐπὶ πέρας ἀχθῆναι τοῡ Δεσπότου ἡμῶν. Ἰησοῦς γάρ ἔστιν ὁπροσενξάμενος ο Δὸς αὐτοῖς, ἱνα καὶ αὐτοὶ ἓν ἡμῖν ἓν ὦσι, καθὼς ἐγὼ καὶ σὺ ἓν ἔσμεν, Πάτερ. Εἷς γὰρ ὧν 6 Θεὸς, έν ἑκάστῳ γινόμενος, ένοῖ τοὺς πάντας· καὶ ἀπόλλυται 6 ἀριθμός τῇ τῆς μονάδος έπιδημίᾳ. Κὰγώ μὶν οὕτως έπέβαλον τῷ ῥητῷ κατὰ τήν δευτέραν ἐπιχείρησιν. Εἰ δέ τις βελτιον λέγοι, ἦ διορο Θοίη εὐσεβῶς τὰ ἡμέτερα, καὶ λεγέτω καὶ διορθούσθω, καὶ 6 Κύριος ἀνταποδὼσει ὑπὲρ ἡμῶν. Οὐδεὶς γὰρ παρʼ ἡμῖν αὐλίζεται φθόνος, ὅτι μὴδὲ γιλονείκίας ἕνεκεν ἡ κενοδοξίας ἐπὶ τήνδε τήν ἐξέτασιν τῶν ῥημάτων κεχωρήκαμεν · ἁλλὰ ὠφελείας ἕνεκεν τῶν ἀδελφῶν, ὑπὲρ τού μὴ δοκεῖν παρακρούεσθαι τὰ ὀστράκινα σκεύη· τὰ τόν θησαυρὸν ἔχοντα τοῦ Θεοῦ, ὑπὸ τῶν λιθοκαρδίων καὶ ἁπεριτμήτων ἀνθρώπων, τῶν ἐκ τῆς μωρᾶς ὡπλισμένων σοφίας. 8. Πάλιν διὰ τοῦ σοφοῦ Σολομῶντος έν Παροιμίαις ἔκτισται. Σύριος γὰρ, φησὶν, ἕκτισέ με. Καὶ ἀρχὴ ὁδῶν εύαγγελικῶν ὀνομάζεται, ἀγουσῶν ἡμᾶς πρὸς τὴν βασιλείαν τῶν οὐρανῶν, οὐ κατʼ οὐσίαν κτίσις, ἀλλὰ κατὰ τὴν οἰκονομίαν ὁδὸς γεγονώς, T6 γὰρ γεγονέναι, καὶ τὸ ἐκτίσθαι, ταυτὸν δηλοῖ, Ὠς γὰρ ὁδὸς γέγονε, καὶ θύρα, καὶ ποιμὴν, καὶ ἄγγελος, καὶ πρόβατον, καὶ πάλιν ἀρχιερεὺς καὶ ἀπόστολος· ἀλ· λων κατʼ animi ἐπίνοιαν τῶν ὀνομάτων κειμενων. Τί ἂν εἴποι πάλιν 6 αἱρετικὸς περὶ τοῦ ἀνυποτάκτου Θεοῦ, καὶ τοῦ διʼ ἡμᾶς ἁμαρτίαν γεγενημέ- Γέγραπταί γάρ ’ Ὀταν ὑποταγῇ αὐτῷ τὰ νου ; πάντα, τότε καὶ αὐτὸς 6 Υἱός ὑποταγήσεται τῷ ὑποτάξαντι αὐτῷ τὰ πάντα. Ού φοβῇ, ἄνθρωπε, τὸν Θεὸν ἀνυπότακτον ὀνομαζόμενον ; Τὴν γὰρ σὺν ὑποταγὴν ἰδίαν ποιεῖται, καὶ ἓν τῷ ἀντιτείνειν σε πρὸς τὴν ἀρετὴν, ἀνυπότακτον ἑαυτὸν ὀνομάζει, Οῦτι. ποτὶ καὶ ἑαυτὸν ἔφη εἶναι τὸν διωκόμενον. Σαῦλε, φησὶ, Σαῦλε, τιʼ με διώκεις; ἡνίκα ἐπὶ Δαμασκὸν ἔτρεχε, τοὺς μαθητὰς τοῦ Χριστοῦ συνδῆσαι βουλόμενος. Καὶ πάλιν ἑαυτὸν γυμνὸν ὄνομά·ζιι, ἑνός τινος τὼν ἀδελφῶν γυμνητεύοντος. Γυμνὸς γὰρ, φησὶν, ἥμην, καὶ περιεβάλετέ με. Καὶ ἄλλον ἐν φυλακῇ ὄντος, ἑαυτὸν ἔφη εἶναι τὸν καθειργμένον. Αὐτὸς γὰρ τὰς ἁμαρτίας ἡμῶν ἦρε, καὶ τὰς νόσους ἐβάστασε. Μία δὲ τῶν ἀσθενειῶν ἐστι καὶ ἠ ἀνυποταξία· καὶ ταύτην ἐβάστασε. Διό καὶ τὰ συμβαίνοντα ἡμῖν περιστατικὰ ἱδιοποιεῖται 6 Κύριος, ἐκ τῆς πρὸς ἡμᾶς κοινωνίας τὰ ἡμέτερα πάθη ἀναδεχόμενος. 9. Ἀλλά καὶ τὸ, Οῦ δύναται 6 Υἱὸς ποιεῖν ἀφʼ ἑαυτοῦ οὐδὲν, λαμβάνουσιν οἱ. θεομάχοι ἐπὶ καταστροφῇ τῶν ἀκουόντων. Ἐμοὶ δὲ καὶ τοῦτο τὸ ῥητὸν μάλιστα καταγγεἌλει τῆς αὐτῆς φύσεως εἶναι τὸν Υἱὸν τῷ Πατρί. Εἰ γὰρ ἕκαστον τῶν λογικῶν κτισμάτων δύναταί τι ποιεῖν ἀφʼ ἑαυτοῦ, αὐτεξούσιον ἔχον τὴν ἐπὶ τὸ χεῖρόν τε καὶ κρεῖττον ῥοπὴν, 6 δὲ Υἱὸς, οὐ δύναταί τί ποιεῖν ἀφʼ ἑαυτοῦ - οῦ κτίσμα 6 Υἱός. Εἰ δὲ μὴ κτίσμα3 ὁμοούσιος τῷ Πατρί. Καὶ πάλιν, οὐδὲν τῶν κτισμάτων τὰ ὅσα βούλεται δύναται. Ὀ δε Υἱὸς ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς πάντα ὅσα ἠθέλησεν, ἐποίησενο οὐκ ἄρα κτίσμα 6 Υἱός. Καὶ πάλιν, πάντα τὰ κτίσματα ἡ ἐκ τῶν ἐναντίων συνέστηκεν, ἦ τῶν ἐναντίων ἐστὶ δεκτικά. Ὀ δὲ Υἱὸς αὐτοδικαιοσύνη, καὶ οἶῦλός ἐστιν · οὐκ ἄρα κτίσμα 6 Υἱὸς. Εἰ δὲ μὴ τοῦτο, ὁμοούσιος τῷ Πατρί. 10. Καὶ αὕτη μὲν αὐτάρκης ἡμῖν ἐξέτασις, κατὰ τὴν δύναμιν τὴν ἡμετέραν τῶν τεθέντων ῥητῶν. Ἤδη δῖ λοιπὸν και πρὸς τοῦς ἀντιπίπτοντας τῷ Πνεύματι τῷ ἁγίῳ τῷ λόγῳ χωρήσωμεν, καθαιροῦντες αὐτῶν πᾶν ὕψωμα διανοίας ἐπαιρόμενον κατά τῆς γνώσεως τοῦ Οεοῦ. κτίσμα λέγεις τὸ Πνεῦμα τὸ ἅγιον. Πᾶν δὲ κτίσμα δοῦλόν ἐστι τοῦ κτίσαντος· Τὰ γὰρ σύμπαντα, φησὶ, δοῦλα σά. Εἰ δὲ δοῦλόν ἐστι, καὶ ἐπίκτητον ἔχει τὴν ἁγιότητα· πᾶν δὲ ὃ ἐπίκτητον ἔχει τὴν ἁγιότητα, οὐκ ἀνεπίδεκτον ἐστι κακίαςο τὸ δὲ Πνεῦμα τὸ ὁὶγιον3 κατʼ οὐσίαν ὃν ἅγιον. πηγή ἁγιασμοῦ προσηγόρευε-αιʼ οὐκ ἀρα κτίσμα τὸ Πνεῦμα τὸ ἅγιον. Εἰ δὲ μὴ κτίσμα, ὁμοοῦσιόν ἐστι τῷ Θεῷ. Πῶς δέ δοῦλον ἀποκαλεῖς, εἰπέ μοι, τὸν διὰ τοῦ βαπτίσματος ἐλευθεροῦντα σε τῆς δου).είας; ’0 γὰρ νόμος, φησὶ, τοῦ Πνεῦματος τῆς ζωῆς ἠλευθέρωσέ με ἀπὸ τοῦ νόμου τῆς ἁμαρτίας. Ἀλλʼ οὐδε τρεπτὴν οῦτοῦ ποτε τὴν οὐσίαν τολμήσεις εἰπεῖν, ἀφορῶν εἰς τὴν φύσιν τῆς ἀντικειμένης δυνάμεως, ἣτις, ὣς ἀστραπὴ, πέπτωκεν ἀπὸ τοῦ οὐρανοῦ, καὶ ἐξέπεσε τῆς ὅντως ζωῆς, διὰ τὸ ἐπίκτητον ἐσχηκέναι την ἁγιότητα, καὶ ἐπηκολουθηκέναι τῇ κακῇ βουλῇ τήν ἀλλοίωσιν. Τοιγαροῦν καὶ ἐκπεσὼν τῆς μονάδος, καὶ τὸ ἁγγελικὸν ἀπορρίψας ἀξίωμα, ἀπὸ τοῦ τρόπου ὠνομάσθη διάβολος· ἀποσβεσθείσης μεν αὐτοῦ τῆς προτέρας καὶ μακαρίας ἕξεως, τῆς δὲ ἀντικειμένης ταύτης δυναμεως ἀναφθείσης. Ἐπειτα εἰ κτίσμα λέγει τὸ Πνεῦμα τὸ ἅγιον, πεπερατωμένην τὴν φύσιν αὑτοῦ εἰσάγει. Πῶς οὖν σταθήσεται τὸ, Πνεῦμα Κυρίου πεπλήρωκε τὴν οἰκουμένηνς καὶ τὸ, Ποῦ πορευθῶ ἁπὸ τοῦ Πνεύματος aeu; Ἀλλʼ οὐδʼ ἁπλοῦν αῦτὸ τῇ φύσει, ὡς ἔοικεν, ὁμολογεῖ. ’Λριθμῷ γὰρ ἓν αὐτὸ ὀνομάζει. Πᾶν δὲ 6 ἓν ἀριθμῷ, τοῦτο οὐχ ἁπλοῦν, ὡς ἔφην, ἔστιν. Εἰ δὲ μη ἁπλοῦν ἐστι τὸ Πνεῦμα τὸ ἅγιον, ἐξ οὐσίας καὶ ἁγιασμοῦ συνέστηκεʼ τὸ δὲ τοιοῦτον, σύνθετον, Καὶ τίς οὕτως ἀνόητος, ὡς σύνθετον εἰπεῖν τὸ Πνεῦμα τὸ ἆγιον, καὶ μὴ ἁπλοῦν, καὶ κατὰ τὸν τῆς ἁπλότητος λόγον ὁμοοῦσιον Πατρὶ καὶ Υἰῷ ; il. Εἰ δε δεῖ προβῆναι τῷ λογῳ, καὶ ἐποπτεῦσαι τὰ μείζονα, ἐκ τούτου μάλιστα τὴν eam δῦναμιν τοῦ ἁγίου Πνεῦματος θεωρήσωμεν. Τρεῖς κτίσεις εὑρήκαμεν ὀνομαζομένας ἐν τῇ Γραφῇ· μίαν μὲν καὶ πρώτην την ἁπὸ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγωγήν· δευτέραν δε τὴν ἀπὸ τοῦ χείρονος εἰς τὸ κρεῖττον ἀλλοίωσιν· τρίτην δὲ τὴν ἐξανάστασιν τῶν νεκρῶν. Ἐν ταύταις εὑρήσεις συνεργὸν Πατρὶ καὶ Υἱῶ τὸ ἅγιον Πνεῦμα. Οὑρανῶν γὰρ οῦσίωσις. Kau 1'i φησιν 6 Δαβίδ; Τῷ λόγῳ Κυρίου οἰ οὐρανοὶ ἐστερεώθησαν, καὶ τῷ πνεύματι τοῦ στὸματος αὐτοῦ πᾶσα ὁ δύναμις αὐτῶν. Πάλιν ἅνθρωπος διὰ βαπτίματος κτίζεται Εἰ τις γὰρ ἐν Χριστῷ καινὴ κτίσις. Καὶ τι φησι τοῖς μαθηταῖς 6 Σωτήρ; Ἀπελθόντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρός καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεῦματος. Ὁρᾷς κὰνο ταῦθα συμπαρὸν Παρτί καὶ Υἰῷ τὸ ἇγίον Πνεῦμα, Τί διʼ ἄν εἴποις καὶ περὶ τῆς ἀναστάσεως τῶν νεκρῶν, ὅταν ἐκλείψωμεν, καὶ εἰς τὸν χοῦν ἡμῶν ἐπιστρέψωμεν; Γῆ γάρ ἐσμεν, καὶ εἰς τὴν γῆν ἀπελευσόμεθα, καὶ αποστελεί τὸ Πνεῦμα τὸ ἅγιον, καὶ κτίσει ἡμᾶς, καὶ ἀνακαινίσει τὸ πρόσωπον τῆς γῆς. ἹΙν γὰρ Παῦλος 6 ἅγιος ἐξανάστασιν εἴρηκε, ταύτην Δαβἱδ ἁνακαινισμὸν προσηγόρευσε. ’Δκούσωμεν δε πάλιν τοῦ ἁρπαγέντος ἕως τρίτου οὐρανοῦ. Τί ρησιν; Ὀτι ναὸς τοῦ ἐν ὑμῖν ἁγίου Πνεῦματὸς ἕστε. Πᾶς δὲ ναὸς Θεοῦ ναὸς. Εἰ δὲ ναός ἐσμεν τοῦ [Ινεύματος τοῦ ἁγίου, Θεὸς τὸ Πνεῦμα τὸ ἅγιον. Λέγεται δε καὶ ναὸς Σολομῶντος, ἀλλʼ ὡς κατατκευάσαντος. Εἰ δὲ οὕτως ἐσμεν ναὸς τοῦ ἁγίου ,Ινεύματος, Θεὸς τὸ ἅγιον Πνεῦμα. Ὀ γὰρ πάντα ιατασκευάσας Θεὸς· εἰς δε ὡς ποσκυνουμένου, καὶ ’νοικοῦνῇτος ἓν ἡμῖν, ὁμολογήσωμεν αὐτὸ εἶναι Θεόλ Κυρίῳ γὰρ τῷ Θεῷ σου προσκυνήσεις, καὶ αὐτῷ μόνς η ι,υ ι.. μ. - _ λατρεύσεις. Εἰ δὲ τὴν Θεός φωνὴν παραιτοῖντο, μανθανέτωσαν τίνος ἐστὶ σημαντικόν τό ὄνομα τοῦτο. Παρό γὰρ τὸ τεθεικέναι τὰ πάντα ἣ θεᾶσθαι τὰ πάντα ό Θεὸς ὀνομάζεται. Εἰ τοίνυν Θεὸς εἴρηται παρὰ τό τεθεικέναι ἣ θεᾶσθαι τὰ πάντα, τό δι Πνεῦμα πάντα γινώσκει τὰ τοῦ Θεοῦ, ὡς τό πνεῦμα τό ἐν ἡμῖν τό.. Α. ν. _ -. -,_ - η ἡμέτεραʼ Θεὸς οὖν τό Πνεῦμα τό ἅγιον. Καὶ πάλιν, εἰ ἠ μάχαιρα τοῦ Πνεῦματος ῥῆμά ἐστι Θεοῦ, Θεὸς τό Πνεῦμα τό ἅγιον. Ἐκείνου γὰρ ἐστινή μάχαιρα, οὗ καὶ ῥῆμα καλεῖται. Καὶ εἰ καὶ δεξιὰ τοῦ Πατρός ὀνομάζεται (Δεξιὰ γὰρ Κυρίου ἐποίησε δύναμιν ’ καὶ, Ἦ δεξιά σου, Κύριε, ἔθραυσεν ἐχθρούς · δάκτυλος δὲ Θεοῦ τό Πνεῦμα τὸ ἅγιον, κατὰ τό ῥητόνο τό, Εἰ ἐγὼ ἐν δακτύλῳ Θεοῦ ἰκβάλλω τὰ δαιμόνια ὅπερ ἓν ἑτέρῳ Εὑαγγελίῳ γέγραπται, τό, Εἰ ἐγὼ ἓν Πνεῦματι Θεοί ἱκβοίλλω τὰ δαιμόνια) τῆς αὐτῆς φύσεως τῷ Πατρὶ καῖ Υἱῷ τό Πνεῦμα τὸ ἅγιον. 12. Καὶ περὶ μὲν τῆς πρεσκυνητῆς καὶ ἁγίας Τριάδος τοσαῦτα ἡμῖν ἐπὶ τοῦ παρόντος εἰρή σθω. οὐ γὰρ νῦν δυνατόν πλατύτερον ἐξετάσαι τόν περὶ αὐτῆς λόγον. Ὑμεῖς δε, λαβόντες παρά τῆς ἡμετέρας ταπεινώσεως σπέρματα, στάχυν ὧριμον ἑαυτοῖς γεωργὸσατε, ἐπεὶ καὶ τόκους, ὡς ἰστε, τῶν τοιούτων προσαπαιτοῦμεθα. Πιστεύω δὲ τῷ Θεῷ, ὅτι καρποφορήσετε καὶ τριάκοντα, καὶ ἑξήκοντα καὶ ἑκατόν, διὰ τὴν καθαρότητα τοῦ βίου ὑμῶν· Μακάριοι γὰρ, φησὶν, οἰ καθαροὶ τῇ καρδίᾳ, ὅτι αι)τοὶ τόν Θεὸν ὄψονται. Καὶ μηδὲ ἄλλο τι, ἀδελφοὶ, τὴν βασιλείαν τῶν οὐρανῶν νομίσητε ἦ τὴν τῶν ὄντων ἀληθῆ κατανόησιν, ἧι καὶ μακαριότητα ὀνομάζουσιν αἱ θεῖαι Γραφαί. Ἠ γα) βασιλεία τῶν οὐρανῶν ἐντός ὑμῶν ἐστι. Περὶ δε τόι ἑντος ἄνθρωπον οὐδὲν ἕτερον ἢ θεωρία συνίσταται Θεωρία ἂν εἴη ’λοιπον ἡ βασιλεία τῶν οὐρανῶν, Ὧν γὰρ νῦν τὰς σκιὰς καθορνμε ὡς ἐν κατόπτρων, ὕστερον, ἀπαλλαγέντες τοῦ ’γεώδους σώματος τούτου, κα] ἄφθαρτον ἕπενδυσάμενοι καὶ ἀθάνατον, τούτων τό ἀρχέτυπα κατοψόμεθα. Ὀψόμεθα δὲ, εἴ γε τον ἐαυτῶι βίον προς το ευθες κυβερνοίημεν, καὶ τῆς ὀρθῆς πίστεως ποιοίμεθα πρόνοιαν, ὧν χωρὶς οὐδεὶς ὄψεται τον Κύριον, Εἰς γὰρ κακότεχνον ψυχὴν, φησὶν, οὐκ εἰσελεῦσεται σοφία, οὐδὲ κατοικήσει ἐν σώματι καταχρέᾳ ἀμαρτίας. Καὶ μηδεὶς ὖποκρουέτω λέγων, ὅτι. Τὰ ἓν ποσὶν ἰιγνοῶν περὶ τῆς ἀσωμάτου καὶ πάντη ἀνύλου οὐσίας ἡμῖν φιλοσοφεῖς. Καὶ γὰρ ἄτοπον κρίνω τάς μὲν αἰσθήσεις ἐᾷν ἀκωλύτως τῶν ἰδίων ἐμπίπλασθαι ὑλῶν, τον δὲ νοῦν μόνον εἴργεσθαι τῆς οἰκείας ἐνεργείας. Ὠς 7ἁρ ἡ αἴσθησις τῶν αἰσθητῶν, οὕτως ό νοῦς τῶν νοητῶν ἕπίβολός ἔστιν. ’Δμα δι καὶ τοῦτο λεκτέον, ὅτι τὰ φυσικὰ κριτήρια ἀδίδακτά πεποίηκεν ὁ κτίσας ἡμᾶς Θεός. Οὐδεις γὰρ διδάσκει τὰς ὄψεις χρωμάτωνῆ σχημάτων ἀντιλαμβάνεσθαι, οὐδʼ ἀκοὴν ψόφων τι καὶ φωνῶν, οὐδʼ ὄσφρησιν ἀτμῶν εὐωδῶν τε καὶ δυσωδῶν, οὐδε γεῦσιν χυμῶν καὶ χυλῶν, οὐδʼ ἁφὴν μαλακῶν καὶ σκληρῶν, ἢ θερμῶν καὶ ψυχρῶν. Οὐδὲ τον νοῦν ἔπιβάλλειν τοῖς νοητοῖς διδάξοι τις οἶν. Καὶ ὥσπερ εἳ τι πάθοιεν αὗται, ἐπιμελείας μόνον προσδέονται, καὶ τὴν οἰκείαν ἐνέργειαν εὐκόλως ἀποπληροῦσιν · οὕτως καὶό νοῦς, σαρκὶ συνδεθεὶς, καὶ τῶν ἐκ ταύτης φαντασιῶν πληρωθεὶς, πίστεως δεῖται καὶ πολιτείας ὀρθῆς, αἳτινες καταρτίζουσι τούς πόδας αὐτοῦ ὡσεὶ ἐλάφου, καὶ ἐπὶ τὰ ὑψηλά ἱστῶσιν αὐτόν. Τουτό τοι αὐτο καὶ ὁ σοφός παρεγγυᾷ Σολομῶν· καὶ ποτε μὲν ἡμῖν προφέρει τον ἀνεπαίσχυντον ἐργάτην τον μύρμηκα, καὶ διʼ αὐτον τὴν πρακτικὴν ἡμῖν ὁδον ὑπογράφει · ποτε δὲ το τῆς σοφῆς μελίττης κηρόπλαστον ὄργανον ο καὶ διʼ αὖ· τῆς φυσικήν θεωρίαν αἰνίττεται, ἓν καὶ ὁ περὶτῆς ἁγίας Τριάδος ἐγκέκραται λόγος· εἰπερ ἐκ καλλονῆς κτισμάτων ἀναλόγως ό γενεσιουργος θεωρεῖται. Ἀλλʼ εὐχαριστήσαντες Πατρὶ καὶ Υἱῷ καὶ ἁγίῳ Πνεύματι, πέρας ἐπιθῶμεν τῷ γράμματι · ἐπειδὴ πᾶν μέτρον ἄριστον, καὶ ἡ παροιμία φησίν. 6 πρῶτος ἆνθρὼποις τὰ σπέρματα παρασχών. Αἴτιον ὃζε,οἶμαι, οὗ πονηρία γνώμης, ἀλλὰ τό σφόδρα βούλεσθαι ἀντιτείνειν τῷ Σαβελλίῳ. Εἶωθα γοῦν ἀπεικάζειν τοῦτον ἔγω φυτοκόμῳ, νεαροῦ φυτοῦ διαστροφὴν ἁπευθὺνοντι, εἶτα τῇ ἀμετρίᾳ τῆς ἀνθολκῆς διαμαρτόντι τοῦ μέσου, καὶ πρὸς τό ἐναντίον ἀπαγαγόντι τό βλάστημα. Τοιοῦτόν τι καὶ περὶ τὸν ἄνδρα τοῦτον γεγενημένον εὕρομεν. Ἀντιβαίνων γὰρ σφοδρῶς τῇ ἀσεβείᾳ τοῦ Λίβυος, ἔλαβεν ἑαυτόν εἰς τὸ ἐναντίον κακόν ὑπό τῆς ἄγαν φιλοτιμίας ὑπενεχθείς.ῼ γε τοσοῦτον ἐξαρκοῦν δεῖξαι, ὅτι οὐ ταυτὸν τῷ ὑποκειμένῳ Πατὴρ καὶ Υἱὸς, καὶ ταῦτα ἔχειν κατὰ τοῦ βλασφημοῦντος τὰ νικητήριαο ὁ δὲ, ἳνα πάνυ ἐναργῶς καὶ ἐκ τοῦ περιόντος κατακρατῇ, οὐχ ἑτερότητα μόνον τῶν ὑποστάσεων τίθεται, καὶ οὐσίας διαφορὰν, καὶ δυνάμεως ὕφεσιν, καὶ δόξης παραηαγήν. ’Ὥστε ἐκ τούτου συνέβη κακοῦ μὲν αὐτὸν κακόν διαμεῖψαι, τῆς δὲ ὀρθότητος τοῦ λόγου διαμαρτεῖν. Ταύτῃ τοι καὶ παντοδαπός ἐστιν ἐν τοῖς συγγράμμασιν, νῦν μὲν ἀναιρῶν τό όμοοὺσιον διὰ τόν ἐπʼ ἁθε ὑποστάσεων κακῶς αὐτῷ κεχρημενον, νῦν δὲ προσιέμενος ἐν οἷς ἀπολογεῖται πρός τὸν ὁμώνυμον, Πρός δέ τούτοις καὶπερὶ τοῦ ῐινεὺματος ἀφῆκε φωνὰς ἣκιστα πρεπούσας τῷ ῐὶνεύματι, τῆς προσκυνουμένης αὐτὸ θεότητος ἐξορίζων, καὶ κάτω που τῇ κτιστῇ καὶ λειτουργῷ φύσει σνναριθμῶν. Ὀ μὲν οὖν ἀνὴρ τοιοῦτος. 3. Ἐγὼ δὲ, εἰ χρὴ τούμόν ἴδιον εἰπεῖν, τό ὃμοιον κατʼ οὐσίαν, εἰ μὶν προσκείμενον ἔχει τὸ ἀπαραλλάκτως, δέχομαι τήν φωνὴν, ὡς εἰς ταυτὸν( τῷ ὁμοουσίῳ φέρουσαν, κατὰ τὴν ύγιῆ δηλονότι τοῦ ὀμοουσίου διάνοιαν. “Οπερ καὶ τούς ἓν Νικαῐᾳ νοήσαντας φῶς ἐκ φωτὸς, καὶ, Θεὸν ἀληθινὸν ἑκ Θεοῦ ἀληθινοῦ, καὶ τὰ τοιαῦτα τὸν Μονογενῆ προσειπόντας, ἐπαγαγεῖν ἀκολούθως τὸ ὁμοούσιον, Οὒτε οὖν φωτὸς πρὸς φῶς, οὔτε ἀληθείας πρὸς ἀλήο θειάν ποτε, οὐτε τῆς τοῦ Μονογενοῦς οὐσίας πρὸς τὴν τοῦ πατρὸς ἐπινοῆσαι τινα παραλλαγὴν δυνατόν, Εἰ τις οὖν οὕτως, ὡς εἶπον, ἕκδίχοιτο, προσίεμαι τὴν φωνήν.Εἰ δέ τις τοῦ ὁμοίου τὸ ἀπαράλλακτον ἁποτέμνοι, ὅπερ οἱ κατὰ τὴν Κωνστανινούπολιν πεποιήκασιν, ὑποπτεύω τὸ ῥῆμα, ὡς τοῦ Μονογενούς τὴν δόξαν κατασμικρύνον. Καὶ γὰρ καὶ νὶμυδραῖς ἑμφερείαις,καὶ πλεῖστον τῶν ἀρχετύπων ἀποδεούσαις, τὸ ὅμοιον πολλάκις ἐπινοεῖν εἰώθαμεν. Ἐπεὶ οὖν ἧττον οἶμαι κακουργεῖσθαι τὸ] ὄμοούσιον, οὕτω καὶ αυτὸς τίθεμαι. Ἀλλὰ τί οὐκ impono}; ἡμῖν, ὦ ἄριστε, ὥστε παρόντας ἡμᾶς ἀλλήλοις περὶ τῶν τοιούτων διαλεχθῆναι, καὶ μὴ γρὰμμασιν ἀψύχοις καταπιστεύειν τὰ τηλικαῦτα, ἄλλως τε μήτε πάνυ δημοσιεύειν τὰ ἑαυτῶν εγνωκόταςς Ὀπως οὖν μὴ τὸ τοῦ Διογένους πρὸς τόν Ἀλέξανδρον καὶ αὐτος ἡμῖν εἴπῃς, ὅτι ἶσον εστὶ παρʼ ὑμῶν το δεῦρο· καὶ προς ὑμᾶς ἐνθένδε. Ἡμεῖς μὲν γὰρ ὑπὸ τῆς ἀρρωστίας, μικροῦ δεῖν, ὥσπερ τὰ φυτὰ ἐπὶ τῆς αὐτῆς χώρας ἀεὶ κατεχόμεθα· καὶ οἶμα το, λαθεῖν βιώσαντες, ἓν τοις πρώτοις τῶν ἀγαθῶν ἄγομεν σύ δε ἒρῥωσαί τε, ὥς φασι, καὶ ἃμα πολίτην σεαυτον τῆς οἰκουμένης ποιήσας, δίκαιος ἂν εἴης καὶ δεῦρο φοιτᾷν, ἧς εις μέρος τῆς σεουτοῡ. Εἰ γὰρ καί τοῖς πρακτικοῖς ὑμῖν πρέπουσι δῆμοι καὶ πόλεις, αἷς τὰς κατʼ ἀρε, τὴν πράξεις ἑνεπιδείκνυσθε· ἀλλά γε προς θεωρίαν καὶ τὴν κατὰ νοῦν ἐνέργειαν, διʼ ἧς συναπτόμεθα τῳ Θεῷ, ἀγαθὴ συνεργος ἠ ἡσυχία· ἣν πολλὴν ἐπὶ τῆς ἐσχατιᾶς καὶ ἄφθονον γεωργοῦμεν, σύν αὐτῷ γε εἰπεῖν τῷ παρασχομένῳ ἡμῖν Θεῷῑ Εἰ δὲ παντως δεῖ περιέπειν τὰς δυναστείας, καὶ περιφρονεῖν τούς χαμαὶ κειμένους ἡμᾶς· σύ δε ἄλλα γράφε, καί ταύτῃ ποίει ἡδίους.

### English translation (Claude)

To the Caesareans: a defense of his withdrawal, and on the faith. 1. I have often wondered what you can have felt toward us, and why you are so taken with our littleness, small and slight as it is and perhaps having nothing lovable about it, and urge us with words, reminding us of friendship and homeland, trying with fatherly affection to turn us back to you like fugitives. I confess that I have become a fugitive, and I would not deny it; but you may now learn the cause, since you long to. Above all, struck at the time by what I did not expect, like those who are suddenly stunned by sudden noises, I did not keep hold of my reasonings, but “I fled far away” and lodged a considerable time away from you; and then a certain longing crept into me for the divine doctrines and for the philosophy concerned with them. “For how,” I said, “could I master the evil that dwells with us? Who will be a Laban to me, freeing me from Esau and training me for the highest philosophy?” But since, with God, we have reached our aim as far as we could, having found a vessel of election and a deep well, I mean Gregory, the mouth of Christ, grant us, I beg you, a little, a little time. We ask it not because we welcome life in the cities (for it has not escaped us that the evil one contrives his deceit against men through such things), but because we judge association with the saints most profitable. For by speaking often about the divine doctrines and hearing about them, we acquire a habit of contemplation that is hard to lose. So much for our own affairs.
2. But you, my divine and of all most beloved heads, beware of the shepherds of the Philistines, lest one of them secretly stop up your wells and muddy the purity of the knowledge of the faith. For this is always their care: not to teach the simpler souls from the divine Scriptures, but to falsify the truth by outside wisdom. For he who brings “unbegotten” and “begotten” into our faith, and teaches that he who always is once was not, and that he who is Father by nature and always became Father, and that the Holy Spirit is not eternal, is he not plainly a Philistine? He envies the sheep of our patriarch, so that they may not drink from the pure water that springs up to eternal life, but may draw upon themselves the prophet's saying: “They have forsaken me, the fountain of living water, and dug for themselves broken cisterns, which will not be able to hold water.” Whereas one ought to confess God the Father, God the Son, God the Holy Spirit, as the divine words and those who have understood them more loftily have taught. To those who reproach us with tritheism let this be said: that we confess one God, not in number but in nature. For everything that is called one in number is not truly one, nor simple in nature; but God is confessed by all to be simple and uncompounded. Therefore God is not one in number. What I mean is this. We say that the world is one in number, but not one in nature, nor anything simple; for we divide it into the elements of which it consists, fire, water, air, and earth. Again, a man is called one in number, for we often say “one man”; but he is not anything simple, being composed of body and soul. Likewise we shall call an angel one in number, but not one in nature nor simple; for we conceive the hypostasis of the angel as essence together with sanctification. If, then, everything one in number is not one in nature, and what is one in nature and simple is not one in number, and we say that God is one in nature, how do they bring number in against us, when we banish it altogether from that blessed and intelligible nature? For number belongs to quantity, and quantity is joined to bodily nature: number belongs to bodily nature. But we have believed our Lord to be the Creator of bodies. Therefore every number signifies the things that have been allotted a material and circumscribed nature, while the monad and unity signify the simple and incomprehensible essence. So whoever confesses the Son of God or the Holy Spirit to be a number or a creature unwittingly introduces a material and circumscribed nature. And by circumscribed I mean not only what is contained by place, but also what is encompassed by the foreknowledge of him who was about to bring it from non-being into being, and what can be comprehended by knowledge. Everything holy, then, that has a circumscribed nature and an acquired holiness is not incapable of evil. But the Son and the Holy Spirit are the source of sanctification, by which all rational creation is sanctified in proportion to its virtue.
3. Yet we, according to the true account, say that the Son is neither like nor unlike the Father. For each of these is equally impossible. Like and unlike are said with respect to qualities, and the divine is free of quality. But confessing identity of nature, we both accept the “same in essence” and avoid composition, since the God and Father who is God by essence has begotten the God and Son who is God by essence. From this the “same in essence” is shown; for he who is God by essence is of the same essence as him who is God by essence. Since, however, a man too is called god, as in “I said, You are gods,” and a demon is called god, as in “The gods of the nations are demons,” the former are so named by grace, the latter falsely. But God alone is God by essence. And when I say “alone,” I indicate the holy and uncreated essence of God. For “alone” is said both of a particular man and of a universal nature as such. Of a particular one, as, say, of Paul, that he alone was caught up to the third heaven and heard unspeakable words, which it is not lawful for a man to utter; of the universal nature, as when David says, “Man, his days are as grass.” For here he indicates not a particular man but the universal nature; for every man is transient and mortal. So also we understand these to be said of the nature: “who alone has immortality,” and “to the only wise God,” and “No one is good but one, God” (for “one” here means the same as “alone”), and “who alone stretched out the heaven,” and again, “You shall worship the Lord your God, and him alone shall you serve,” and “There is no God besides me.” For “one” and “alone” are said of God in Scripture not to distinguish him from the Son or the Holy Spirit, but in contrast to those who are not gods but are falsely so called, as in “The Lord alone led them, and there was no foreign god with them,” and “The children of Israel put away the Baals and the groves of Astaroth, and served the Lord alone”; and again Paul: “As there are many gods and many lords, yet for us there is one God, the Father, from whom are all things, and one Lord, Jesus Christ, through whom are all things.” But here we ask why, having said “one God,” he was not content with that word (for we said that “alone” and “one,” said of God, indicate the nature), but added “the Father” and made mention of Christ. I suppose, then, that Paul, the vessel of election, did not think it enough here merely to proclaim God the Son and God the Holy Spirit, which he indicated by the phrase “one God,” unless by adding “the Father” he also indicated him from whom are all things, and by mentioning the Lord he signified the Word through whom are all things, and again, by including “Jesus Christ,” he announced the incarnation, set forth the passion, and made the resurrection manifest. For “Jesus Christ” conveys such ideas to us. That is why before the passion the Lord Jesus Christ declines to be proclaimed, and charges the disciples to tell no one that he is Jesus the Christ. For he purposed, when he had completed the economy, after the resurrection from the dead and the taking up into heaven, to allow them to preach him as Jesus the Christ. Such also are “that they may know you, the only true God, and Jesus Christ whom you have sent,” and “Believe in God, and believe in me,” the Holy Spirit everywhere making our thought secure, lest, approaching the one, we fall away from the other, and, attending to theology, we despise the economy, and impiety arise in us through what is lacking.
4. The words of divine Scripture, then, which our opponents take and twist to suit their own conscience and bring against us to destroy the glory of the Only-begotten, let us examine thus, unfolding their meaning as far as we can. First let “I live because of the Father” be set before us. For this is one of the arrows shot at heaven by those who use it impiously. Here the saying does not, I think, name the life before the ages (for everything that lives through another cannot be life itself, just as what is heated by another cannot be heat itself; and Christ our God has said, “I am the life”), but this life in the flesh that came to be in this time, which he lived because of the Father. For by his will he came to dwell in the life of men. And he did not say, “I lived because of the Father,” but “I live because of the Father,” clearly indicating the present time. He can also mean by “life” the life that Christ lives having the Word of God in himself. And that this is what is meant we shall know from what follows: “and he who eats me,” he says, “will live because of me.” For we eat his flesh and drink his blood, becoming partakers, through the incarnation and the perceptible life, of the Word and of Wisdom. For by “flesh and blood” he named his whole mystical sojourn, and indicated the teaching made up of the practical, the natural, and the theological, by which the soul is nourished and is meanwhile prepared for the contemplation of realities. And this is perhaps what is meant by the saying.
5. And again: “My Father is greater than I.” For this saying too is used by the ungrateful creatures, the offspring of the evil one. But I believe that even from this word it is shown that the Son is of the same essence as the Father. For I know that comparisons are properly made between things of the same nature. We say that an angel is greater than an angel, a man more just than a man, a bird swifter than a bird. If, then, comparisons are made between things of the same kind, and the Father is said to be greater than the Son by comparison, the Son is of the same essence as the Father. But there is also another meaning contained in the saying. What wonder is it if he confessed the Father greater than himself, being the Word and having become flesh, when he was seen to be less than the angels in glory and than men in form? “You made him a little lower than the angels,” it says; and again, “him who was made a little lower than the angels”; and “We saw him, and he had no form nor beauty, but his form was failing beyond all men.” All these things he endured because of his great love for the creature he had formed, to save the lost sheep and bring it back to join the saved, and to lead back healthy to his own homeland the man who went down from Jerusalem to Jericho and so fell among robbers. Or will the heretic reproach him with the manger, in which he who was without reason was fed by the Word? And will he bring up his poverty, that the carpenter's son had no little bed? This is why the Son is less than the Father: because for your sake he became dead, to free you from deadness and make you a partaker of heavenly life. It is as if someone were to blame the physician because, bending over sufferings, he shares in their stench in order to heal the sufferers.
6. For your sake he is also ignorant of the hour and the day of the judgment, though nothing escapes the true Wisdom, for all things came to be through it, and no man is ever ignorant of what he has made. But he arranges this because of your weakness, so that sinners may not fall into despondency at the shortness of the appointed time, as though no time for repentance were left, nor, again, those who are waging a long war against the opposing power desert their post because of the length of time. So by his assumed ignorance he provides for both: for the one, shortening the time for the sake of the good contest; for the other, storing up a time for repentance because of their sins. In the Gospels, then, he numbered himself among the ignorant, as I said, because of the weakness of the many; but in the Acts of the Apostles, conversing privately with them as with the perfect, he speaks excepting himself: “It is not for you to know times or seasons, which the Father has set in his own authority.” Let these things be said rather broadly, according to the first approach. Now the meaning of the saying must be examined more loftily, and the door of knowledge must be knocked, if perhaps I may rouse the master of the house, who gives spiritual loaves to those who ask him, since those whom we wish to feast are friends and brothers.
7. The holy disciples of our Savior, having gone beyond contemplation as far as is possible for men, and having been purified by the Word, seek the end, and long to know the final blessedness, which our Lord declared that both his angels and he himself do not know: calling “day” the whole exact comprehension of the purposes of God, and “hour” the contemplation of the One and the Monad, the knowledge of which he assigned to the Father alone. I suppose, then, that God is said to know concerning himself that which he is, and not to know that which he is not. For God is said to know justice and wisdom, being justice itself and wisdom itself, but not to know injustice and wickedness, for the God who created us is not injustice and wickedness. If, then, God is said to know concerning himself that which he is, and not to know that which he is not, and our Lord, according to the aspect of the incarnation and the more elementary teaching, is not the final object of desire, then our Savior does not know the end and the final blessedness. “But not even the angels know,” he says: that is, neither the contemplation that is in them nor the principles of their ministries are the final object of desire. For their knowledge too is coarse in comparison with “face to face.” “But the Father alone,” he says, “knows,” since he himself is the end and the final blessedness. For when we no longer know God in mirrors, nor through things other than himself, but approach him as the one and only, then we shall know the final end. For they say that the kingdom of Christ is all material knowledge, while that of God the Father is immaterial knowledge and, as one might say, the contemplation of the Godhead itself. But our Lord too is himself the end and the final blessedness, according to the aspect of the Word. For what does he say in the Gospel? “And I will raise him up on the last day”: calling “resurrection” the passage from material knowledge to immaterial contemplation, and calling “the last day” this knowledge after which there is no other. For then our mind is raised up and roused to a blessed height, when it contemplates the One and the Monad of the Word. But since our mind, grown coarse, has been bound to the dust and mixed with the clay, and cannot gaze steadily in bare contemplation, it is guided through the worlds akin to its body and observes the workings of the Creator, and meanwhile knows them from their effects, so that, growing little by little in this way, it may one day be strong enough to approach the naked Godhead itself. In this sense too, I think, it was said, “My Father is greater than I,” and “It is not mine to give, but it is for those for whom it has been prepared by the Father.” For this is also what is meant by Christ's handing over the kingdom to God the Father, he being the first fruits and not the end, according, as I said, to the more elementary teaching, which is considered with respect to us and not to the Son himself. And that this is so: when the disciples asked again in the Acts of the Apostles, “When will you restore the kingdom to Israel?” he says, “It is not for you to know times or seasons, which the Father has set in his own authority”; that is, the knowledge of such a kingdom does not belong to those bound to flesh and blood. For this contemplation the Father has laid up in his own authority: by “authority” meaning those under his authority, and by “his own” those who are not held by ignorance of lower things. And do not think of times and seasons as perceptible, but as certain intervals of knowledge brought about by the intelligible Sun. For that prayer of our Master must be brought to fulfillment; for it is Jesus who prayed, “Grant them that they too may be one in us, as I and you are one, Father.” For God, being one, coming to be in each, makes all one; and number is destroyed by the coming of the Monad. This is how I approached the saying in my second attempt. If anyone speaks better, or corrects what is ours in a godly way, let him both speak and correct, and the Lord will repay him on our behalf. For no envy lodges with us, since we have not entered on this examination of the words out of contentiousness or vainglory, but for the benefit of the brothers, so that the earthen vessels that hold the treasure of God may not seem to be led astray by stony-hearted and uncircumcised men armed with foolish wisdom.
8. Again, through the wise Solomon in the Proverbs he is created: “The Lord,” it says, “created me.” And he is named the beginning of the ways of the gospel that lead us to the kingdom of heaven, not a creature in essence, but having become a way according to the economy. For “to have become” and “to have been created” mean the same. For as he became a way, a door, a shepherd, a messenger, a sheep, and again a high priest and an apostle, the names being applied according to different aspects, … What again would the heretic say about the God who is unsubjected, and about him who became sin for our sake? For it is written: “When all things are subjected to him, then the Son himself will also be subjected to him who subjected all things to him.” Are you not afraid, man, of God being called unsubjected? For he makes your subjection his own, and when you resist virtue he calls himself unsubjected. So too he once said that he himself was the one persecuted: “Saul, Saul,” he says, “why do you persecute me?” when Saul was hurrying toward Damascus, wishing to bind the disciples of Christ. And again he calls himself naked when one of the brothers is naked: “I was naked,” he says, “and you clothed me.” And when another was in prison, he said that he himself was the one shut up. For he himself took away our sins and bore our diseases. And one of our weaknesses is insubordination; this too he bore. Therefore the Lord makes his own the hardships that befall us, taking up our sufferings because of his fellowship with us.
9. But the fighters against God also take “The Son can do nothing of himself” to overthrow their hearers. To me this saying too proclaims above all that the Son is of the same nature as the Father. For if each of the rational creatures is able to do something of itself, having a free inclination toward the worse and the better, but the Son cannot do anything of himself, then the Son is not a creature. And if not a creature, he is of the same essence as the Father. And again, no creature can do whatever it wills; but the Son did all that he willed in heaven and on earth; therefore the Son is not a creature. And again, all creatures either consist of opposites or are receptive of opposites; but the Son is justice itself and immaterial; therefore the Son is not a creature; and if not, he is of the same essence as the Father.
10. Let this examination of the sayings put forward suffice us, as far as our power goes. Now let us advance in argument also against those who oppose the Holy Spirit, pulling down every lofty thought raised up against the knowledge of God. You say that the Holy Spirit is a creature. But every creature is the servant of its creator: “For all things,” it says, “are your servants.” If it is a servant, it also has an acquired holiness; and everything that has an acquired holiness is not incapable of evil; but the Holy Spirit, being holy by essence, has been called the source of sanctification; therefore the Holy Spirit is not a creature. And if not a creature, it is of the same essence as God. How, tell me, do you call a servant the one who through baptism frees you from slavery? “For the law of the Spirit of life,” it says, “has freed me from the law of sin.” Nor will you ever dare to call its essence changeable, when you look at the nature of the opposing power, which fell like lightning from heaven and fell away from the true life because it had an acquired holiness, and change followed upon its evil will. Therefore, having fallen from the Monad and cast off the angelic dignity, he was named devil from his conduct, his former blessed state having been quenched and this opposing power kindled. Further, if he calls the Holy Spirit a creature, he makes its nature limited. How then will these stand: “The Spirit of the Lord has filled the world,” and “Where shall I go from your Spirit?” Nor, it seems, does he confess it to be simple in nature, for he calls it one in number. But everything one in number, as I said, is not simple. And if the Holy Spirit is not simple, it consists of essence and sanctification; and such a thing is compound. And who is so senseless as to call the Holy Spirit compound, and not simple, and, by reason of its simplicity, of the same essence as the Father and the Son?
11. If we must go further in argument and look upon greater things, let us consider the divine power of the Holy Spirit above all from this. We have found three creations named in Scripture: the first, the bringing from non-being into being; the second, the change from worse to better; the third, the resurrection of the dead. In these you will find the Holy Spirit working together with the Father and the Son. The heavens are brought into being: and what does David say? “By the word of the Lord the heavens were established, and all their power by the Spirit of his mouth.” Again, man is created through baptism: “If anyone is in Christ, he is a new creation.” And what does the Savior say to the disciples? “Go, make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.” You see here too the Holy Spirit present together with the Father and the Son. And what would you say about the resurrection of the dead, when we have passed away and returned to our dust? For we are earth, and to the earth we shall go; and he will send the Holy Spirit and create us, and renew the face of the earth. For what holy Paul called resurrection, David called renewal. Let us hear again the one who was caught up to the third heaven. What does he say? “You are a temple of the Holy Spirit who is in you.” But every temple is a temple of God. If, then, we are a temple of the Holy Spirit, the Holy Spirit is God. It is called Solomon's temple too, but as its builder. If we are a temple of the Holy Spirit in this sense, the Holy Spirit is God; for he who built all things is God. But if as of one who is worshiped and dwells in us, let us confess it to be God; for “You shall worship the Lord your God, and him alone shall you serve.” If they object to the word “God,” let them learn what this name signifies. For God is named from having set all things or from beholding all things. If, then, he is called God from having set or beholding all things, and the Spirit knows all the things of God as the spirit in us knows ours, then the Holy Spirit is God. And again, if the sword of the Spirit is the word of God, the Holy Spirit is God; for the sword belongs to the one whose word it is also called. And if he is also named the right hand of the Father (for “The right hand of the Lord has wrought power,” and “Your right hand, O Lord, has shattered enemies”), and the Holy Spirit is the finger of God, according to the saying “If I by the finger of God cast out demons,” which in another Gospel is written “If I by the Spirit of God cast out demons,” then the Holy Spirit is of the same nature as the Father and the Son.
12. Let this much be said by us for the present about the worshipful and holy Trinity; for it is not now possible to examine the account of it more broadly. But you, taking seeds from our lowliness, cultivate for yourselves a ripe ear of grain, since, as you know, we are also asked for interest on such things. And I trust in God that you will bear fruit thirty, sixty, and a hundredfold, because of the purity of your life; for “Blessed,” he says, “are the pure in heart, for they shall see God.” And do not think, brothers, that the kingdom of heaven is anything other than the true understanding of realities, which the divine Scriptures also call blessedness. For “the kingdom of heaven is within you.” And concerning the inner man nothing other than contemplation subsists; so contemplation would be the kingdom of heaven. For of the things whose shadows we now see as in a mirror, we shall later, freed from this earthly body and having put on the incorruptible and immortal, see the archetypes. And we shall see them if we steer our life straight and take care for the right faith, without which no one will see the Lord. “For into a malicious soul,” it says, “wisdom will not enter, nor dwell in a body enslaved to sin.” And let no one object, saying, “You do not know what lies at your feet, and you philosophize to us about the incorporeal and wholly immaterial essence.” For I judge it absurd to let the senses fill themselves without hindrance with their own matter, and to bar the mind alone from its own activity. For as perception apprehends perceptible things, so the mind apprehends intelligible things. And at the same time this must also be said: God who created us made our natural faculties of judgment untaught. For no one teaches sight to apprehend colors or shapes, nor hearing sounds and voices, nor smell fragrant and foul vapors, nor taste flavors and juices, nor touch soft and hard, or hot and cold things. Nor could anyone teach the mind to apprehend intelligible things. And just as these, if they suffer something, need only care, and easily fulfill their own activity, so the mind too, bound to the flesh and filled with the images that come from it, needs faith and a right way of life, which make its feet like a deer's and set it upon the heights. This very thing the wise Solomon also recommends: sometimes he sets before us the ant, the worker that need not be ashamed, and through it sketches for us the practical way; sometimes the wax-molded workmanship of the wise bee, and through it he hints at natural contemplation, in which the doctrine of the holy Trinity too is blended, since from the beauty of created things the Creator is proportionately seen. But giving thanks to the Father and the Son and the Holy Spirit, let us put an end to the letter, since “every measure is best,” as the proverb says.
[Letter 9] … the first to supply men with the seeds. The cause, I think, was not wickedness of intention, but his strong wish to oppose Sabellius. I am accustomed to compare him to a gardener straightening the crookedness of a young plant who, by pulling too hard the other way, misses the middle and draws the shoot to the opposite side. We find that something of this sort happened to this man. For in opposing vehemently the impiety of the Libyan, he was carried away unawares by excessive zeal into the opposite evil. It would have been enough for him to show that the Father and the Son are not the same in their underlying subject, and so to carry off the victory over the blasphemer; but he, in order to prevail quite clearly and by a wide margin, posits not only a difference of hypostases but also a difference of essence, a diminution of power, and a variation of glory. So it came about that he exchanged one evil for another and missed the correctness of the doctrine. That is why he is so inconsistent in his writings, now rejecting the “same in essence” because of the one who used it badly to deny the hypostases, now accepting it where he defends himself to his namesake. Besides this he also uttered words about the Spirit most unbecoming to the Spirit, banishing it from the worshiped Godhead and numbering it somewhere below with the created and ministering nature. Such, then, is the man.
3. As for me, if I must state my own view, I accept the phrase “like in essence” if it has “without difference” added to it, as amounting to the same as the “same in essence,” that is, according to the sound sense of the “same in essence.” This is what those at Nicaea had in mind when, having called the Only-begotten “light from light,” “true God from true God,” and the like, they consistently added the “same in essence.” For it is not possible to conceive any variation of light toward light, or of truth toward truth, or of the essence of the Only-begotten toward that of the Father. If anyone, then, takes it in this way, as I said, I accept the phrase. But if anyone cuts off “without difference” from “like,” as those at Constantinople have done, I suspect the expression as belittling the glory of the Only-begotten. For we are accustomed often to think of likeness even in faint resemblances that fall far short of their archetypes. Since, then, I think the “same in essence” less open to misuse, I myself adopt it. But why do you not come to us, my excellent friend, so that we may discuss such things face to face and not entrust such great matters to lifeless letters, especially as we have decided not to publish our views at all? So that you may not say to us what Diogenes said to Alexander, that it is as far from you to here as from here to you: we, because of our illness, are kept almost like plants always in the same place, and we count “living unnoticed” among the first of goods; but you are in good health, as they say, and since you have made yourself a citizen of the world, it would be right for you to come here too, as to a part of your own. For even if peoples and cities suit you men of action, in which you display your virtuous deeds, yet for contemplation and the activity of the mind, through which we are joined to God, quiet is a good fellow-worker; and we cultivate it in abundance in this remote place, with God, be it said, who has granted it to us. But if you must by all means pay court to the powerful and look down on us who lie on the ground, at least write, and so make us happier.

### Scripture references

- Ps 55:7 (54:8 LXX): allusion, high confidence
- Gen 26:15: allusion, high confidence
- Acts 9:15: allusion, medium confidence
- John 4:14: allusion, high confidence
- Jer 2:13: quotation, high confidence
- Ps 82:6 (81:6 LXX): quotation, high confidence
- Ps 96:5 (95:5 LXX): quotation, high confidence
- 2 Cor 12:2–4: allusion, high confidence
- Ps 103:15 (102:15 LXX): quotation, high confidence
- 1 Tim 6:16: quotation, high confidence
- Rom 16:27: quotation, high confidence
- Mark 10:18: quotation, high confidence
- Job 9:8: quotation, high confidence
- Matt 4:10: quotation, high confidence
- Isa 45:21: quotation, medium confidence
- Deut 32:12: quotation, high confidence
- 1 Sam 7:4: quotation, high confidence
- 1 Cor 8:5–6: quotation, high confidence
- Matt 16:20: allusion, high confidence
- John 17:3: quotation, high confidence
- John 14:1: quotation, high confidence
- John 6:57: quotation, high confidence
- John 14:6: quotation, high confidence
- John 14:28: quotation, high confidence
- Ps 8:5 (8:6 LXX): quotation, high confidence
- Heb 2:9: quotation, high confidence
- Isa 53:2–3: quotation, high confidence
- Luke 15:4–6: allusion, high confidence
- Luke 10:30: allusion, high confidence
- Luke 2:7: allusion, high confidence
- Mark 13:32: allusion, high confidence
- Acts 1:6–7: quotation, high confidence
- Luke 11:5–8: allusion, medium confidence
- 1 Cor 13:12: allusion, high confidence
- John 6:40: quotation, high confidence
- Matt 20:23: quotation, high confidence
- 1 Cor 15:24: allusion, high confidence
- John 17:21: quotation, high confidence
- 2 Cor 4:7: allusion, high confidence
- Prov 8:22: quotation, high confidence
- John 10:7: allusion, medium confidence
- Heb 3:1: allusion, medium confidence
- 2 Cor 5:21: allusion, high confidence
- 1 Cor 15:28: quotation, high confidence
- Acts 9:4: quotation, high confidence
- Matt 25:36: quotation, high confidence
- Isa 53:4: allusion, high confidence
- John 5:19: quotation, high confidence
- Ps 135:6 (134:6 LXX): allusion, high confidence
- 2 Cor 10:5: allusion, high confidence
- Ps 119:91 (118:91 LXX): quotation, high confidence
- Rom 8:2: quotation, high confidence
- Luke 10:18: allusion, high confidence
- Ps 139:7 (138:7 LXX): quotation, high confidence
- Ps 33:6 (32:6 LXX): quotation, high confidence
- 2 Cor 5:17: quotation, high confidence
- Matt 28:19: quotation, high confidence
- Ps 104:29–30 (103:29-30 LXX): quotation, high confidence
- Gen 3:19: allusion, medium confidence
- 1 Cor 6:19: quotation, high confidence
- 1 Cor 2:11: allusion, high confidence
- Eph 6:17: allusion, high confidence
- Ps 118:16 (117:16 LXX): quotation, high confidence
- Exod 15:6: quotation, high confidence
- Luke 11:20: quotation, high confidence
- Matt 12:28: quotation, high confidence
- Matt 13:8: allusion, high confidence
- Matt 5:8: quotation, high confidence
- Luke 17:21: quotation, high confidence
- Heb 12:14: allusion, high confidence
- Ps 18:33 (17:34 LXX): allusion, high confidence
- Prov 6:6–8: allusion, high confidence

### Extrabiblical texts

- Wis 1:7 (Wisdom of Solomon): quotation, high confidence
- Wis 1:4 (Wisdom of Solomon): quotation, high confidence
- Wis 13:5 (Wisdom of Solomon): allusion, high confidence
- Epicurus (Epicurus (sayings and fragments)): allusion, medium confidence

### Translation notes

- This staged ref holds two letters. Letter 8, “To the Caesareans,” has come down among Basil's letters; many modern scholars attribute it to Evagrius Ponticus. Its terms: τὸ ὁμοούσιον, “the same in essence” (ὁμοούσιος); ὑπόστασις, “hypostasis”; the work's contrast of θεολογία (the doctrine of God) and οἰκονομία (the incarnation) is kept as “theology” and “economy.”
- [Letter 9]: Letter 9, to Maximus the philosopher. Its heading and opening (section 1 and the start of section 2) are lost in the scan; the text resumes mid-sentence, marked “…”. The man discussed is Dionysius of Alexandria; “the Libyan” is Sabellius; “his namesake” is Dionysius of Rome; “those at Constantinople” are the council of 360, which dropped “in essence” and “without difference.” “Living unnoticed” is the Epicurean maxim; Diogenes' remark to Alexander is an anecdote.
- Scripture in Letter 8: “I fled far away,” Ps 55:7 (LXX 54:8); Jacob, Laban, and Esau, Gen 27–29; vessel of election, Acts 9:15; Philistines stopping the wells, Gen 26:15; living water, John 4:14; Jer 2:13; Ps 82:6 (LXX 81:6); Ps 96:5 (LXX 95:5); 2 Cor 12:2–4; Ps 103:15 (LXX 102:15); 1 Tim 6:16; Rom 16:27; Mark 10:18; Job 9:8; Matt 4:10; Isa 45:21; Deut 32:12; 1 Sam 7:4; 1 Cor 8:5–6; Matt 16:20; John 17:3; 14:1; 6:57; 14:6; 14:28; Ps 8:5 (LXX 8:6); Heb 2:9; Isa 53:2–3; Luke 15:4–6; 10:30; 2:7; Mark 13:32; Acts 1:6–7; Luke 11:5–8; 1 Cor 13:12; John 6:40; Matt 20:23; 1 Cor 15:24, 28; John 17:21; 2 Cor 4:7; Prov 8:22; John 14:6; 10:7, 11; Heb 3:1; 2 Cor 5:21; Acts 9:4; Matt 25:36; Isa 53:4; John 5:19; Ps 135:6 (LXX 134:6); 2 Cor 10:5; Ps 119:91 (LXX 118:91); Rom 8:2; Luke 10:18; Ps 139:7 (LXX 138:7); Ps 33:6 (LXX 32:6); 2 Cor 5:17; Matt 28:19; Ps 104:29–30 (LXX 103:29–30); 1 Cor 6:19; 2:11; Eph 6:17; Ps 118:16 (LXX 117:16); Exod 15:6; Luke 11:20; Matt 12:28; 13:8; 5:8; Luke 17:21; Heb 12:14; Ps 18:33 (LXX 17:34); Prov 6:6–8 (the bee is in the LXX addition at 6:8). “The Spirit of the Lord has filled the world” is Wis 1:7; “into a malicious soul wisdom will not enter” is Wis 1:4; “from the beauty of created things” is Wis 13:5. “Every measure is best” is the saying ascribed to Cleobulus.
- OCR damage: in section 8 a clause is lost after “different aspects” (“…”); other garbled words are translated by sense.

### Citation (SBL)

Basil, Ep. 8 (PG 32:245c–272d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/8/#p-8).

## Letter 10

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-10
- Source: PG 32:272d–273b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Using the image of a perfumed decoy dove, Basil sends a widow's son, newly given to the ascetic life, to draw his mother after him.

### Greek text

Πρός ἐλευθέραν. Τίχνὴ τίς ποίει περιστερῶν θηρευτική τοιαύτη- Ὅταν μιᾶς ἐγκρατεῖς γένωνται οἵ τὰ τοιαῦτα σπουὃάξοντες, χειροήθη τε ταύτην καὶ ὁμόσιτον ἑαυτοῖς ἁπεργάσωνται · τότε, μύρῳ τὰς πτέρυγας αὐτῆς χρίσανές, ἐῶσι συναγελασθῆναι ταῖς ἔξωθεν. Ἠ δὲ τοῦ μύρου ἐκείνου εὐωδία τὴν αὐτόνομον ἐκείνην ἀγέλην κτῆμα ποιεῖται τῷ κεκτημένῳ τὴν τιθασσὸν. Πρὸς γὰρ τὰς εὐπνοίας καὶ αἱ λοιπαὶ συνεφέπονταί τε xui εἰσοικιζονται. Τί δε βουλόμενος ἐντεῦθεν ἄρχομαι τοῦ γράμματος; Ὀτι, λαβὼν τὸν υἱὸν Διονύσιον, τόν ποτε Διομήδην, καὶ τῷ θείῳ μύρῳ τὰς τῆς ψυχῆς αὐτοῦ πτέρυγας διαχρίσας, ἐξέπεμψα πρὸς τὴν σὴν σεμνοπρέπειαν ὥστε καὶ σε αὐτὴν ωναναπτῆναι αὐτῷ, xui καταλαβεῖν τὴν καλιὰν, ἦν παρʼ ἡμῖν ἐπήξατο 6 προειρημένος, Ἐὰν οὖν ταῦτα ἴδοιμι ἐπὶ τῆς ἐμῆς ζωῆς, καὶ τὴν σὴν σεμνοπρέπειαν πρὸς τὸν ὑψηλὸν βίον μεταθεμένην, πολλῶν προσώπων ἀξίων τοῦ Θεοῦ ὃεηθὴσομαι, τὴν κεχρεωστημένην τιμὴν ἀποπληρῶσαι, αὐτῷ.

### English translation (Claude)

To a free woman. There is a certain art of catching doves, which goes like this. When those who pursue such things get hold of one, they make it tame and accustomed to eat with them; then, anointing its wings with perfume, they let it flock with those outside. And the fragrance of that perfume makes the free flock the property of the owner of the tame one; for the others follow the sweet scent and come to settle in the cote. Why do I begin my letter like this? Because I have taken your son Dionysius, formerly Diomedes, and, anointing the wings of his soul with the divine perfume, I have sent him to your Reverence, so that you yourself may fly up with him and reach the nest that he has built with us. If, then, I should see this in my lifetime, and your Reverence moved to the lofty life, I shall need many persons worthy of God to pay him the honor that is due.

### Translation notes

- Staged as 9; this is Letter 10 (Benedictine), “To a widow.” Dionysius, “formerly Diomedes,” probably took a new name at baptism or on entering the ascetic life.

### Citation (SBL)

Basil, Ep. 10 (PG 32:272d–273b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-10).

## Letter 11

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-11
- Source: PG 32:273b–273c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends back friends after a feast together, prays for their journey, and asks for letters until they can join him.

### Greek text

’Δνεπίγραφος, ἐπὶ φιλίᾳ. Τῇ τοῦ Θεοῦ χάριτι τὴν ἁγίαν ἡμέραν συνδιαγαγόντες τοῖς τέκνοις ἡμῶν, καὶ ὅντως τελείαν ἐορτὶςν ἑορτάσαντες τῷ Κυρίῳ διὰ τὴν ὑπερβάλλουσαν αὐτῶν περὶ τὸν Θεὸν ἀγάπην, προεπέμψαμεν μεθʼ ὑγείας πρὸς τὴν σὴν εὐγένειαν, εὐχόμενοι τῷ φιλανθρώπῳ Θεῷ καὶ αὐτοῖς δοθῆναι εἰρηνικὸν ἀγ·γελσν βοηθὸνκαὶ συμπορόν, xui σε παρʼ αὐτῶν xuταληφθῆναι ἐν ὑγεία καὶ πάσῃ εἰρηνικῇ καταστάσει· ἱνα ὅπουπερ ἂν ἦτε, δουλεύοντες τῷ Κυρίῳ, καὶ εὐχαριστοῦντες αὐτῷ, εὐφραίνητε ἡμᾶς, ἕως ἐσμὲν ἄν τῷ κόσμῳ, ἀκούοντας τὰ παρʼ ὑμῶν. Ἐὰν δὲ παράσχῃ 6 ἆγιος Θεὸς θᾶττόν σε τῶν φροντίδων τούτων ἀπαλλαγῆναι, παρακαλοῦμέν σε μηδέν προτιμῆσαι τῆς μεθʼ ἡμῶν διαγωγῆς· Οἶμαι γὰρ μὴ εὑρεῖν σε τοὺς οὕτως ἀγαπῶντας, καὶ ἀντιποιουμένους τῆς παρʼ ὑμῖν φιλίας. Ἐως οὖν ἂν οἰκονομῇ 6 ἅγιος τὸν χωρισμὸν τοῦτον, διὰ πάσης προφάσεως παραμυθεῖσθαι ἡμᾶς γράμμασι καταξίου.

### English translation (Claude)

Without address, on friendship. Having spent the holy day by the grace of God with our children, and having kept a truly perfect feast to the Lord because of their exceeding love toward God, we have sent them on in good health to your Nobility, praying God, the lover of mankind, that a peaceful angel may be given them as helper and fellow traveler, and that they may find you in health and in every peaceful condition; so that wherever you may be, serving the Lord and giving thanks to him, you may gladden us, as long as we are in the world, with news of you. And if the holy God grants that you be freed from these cares sooner, we urge you to prefer nothing to life with us. For I think you will not find others who love you so much and lay such claim to your friendship. So, as long as the Holy One orders this separation, deign to comfort us with letters on every occasion.

### Translation notes

- Staged as 10; this is Letter 11 (Benedictine), without address. “A peaceful angel” echoes the litany petition for “an angel of peace”; cf. Tob 5.

### Citation (SBL)

Basil, Ep. 11 (PG 32:273b–273c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-11).

## Letter 12

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-12
- Source: PG 32:273c–276a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil chides Olympius for writing less and less and begs him to write, however briefly.

### Greek text

Ὀλυμπίῳ. Ἐγραφες ἡμῖν πρότερον μὲν ὀλίγα, νῦν δὲ οὐδὲ ὀλίγα· xui ἔοικεν ἡ βραχυλογία, προϊοῦσα τῷ χρόνῳ, παντελὴς γίνεσθαι ἀφωνία. Ἐπάνελθε τοίνυν ἕπὶ τὸ ἔθος, ὡς οὐκ ἔτι σοι μεμψόμεθα Λαχωνίζοντι πρὸς ἡμᾶς διὰ γραμμάτων· ἀλλά καὶ τὰ μικρὰ γράμματα, σύμβολα ὄντα τῆς μεγάλης σου διαθέ· σεως, πολλοῦ ἄξια ποιησόμεθα. Μόνον ἑπιστελλε ημιν.

### English translation (Claude)

To Olympius. Formerly you wrote us a little, and now not even a little; and it seems that your brevity, advancing with time, is becoming complete silence. Return, then, to your habit, and we shall no longer blame you for speaking Laconically to us in your letters; indeed, we shall value even short letters highly, as tokens of your great affection. Only write to us.

### Translation notes

- Staged as 11; this is Letter 12 (Benedictine).

### Citation (SBL)

Basil, Ep. 12 (PG 32:273c–276a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-12).

## Letter 13

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-13
- Source: PG 32:276a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: A one-sentence note: as each fruit has its season, words are winter's fruit.

### Greek text

Ὀλυμπίῳ. Ὠσπερ τῶν ἄλλων ὡρίμων ἕκαστον ἐν τῆ οἰκείᾳ ὦρᾳ ἀπαντᾷ, ἐν ἦρι μεν τὰ οἶνθη, ἐν θέρει δε οἰ ἀστάχυες, τῷ δὲ μετοπώρῳ τὸ μῆλον· οὕτω χειμῶνος καρπός εἰσιν οἰ λόγοι.

### English translation (Claude)

To Olympius. As each of the other things in season comes at its own time, flowers in spring, ears of grain in summer, and the apple in autumn, so words are the fruit of winter.

### Translation notes

- Staged as 12; this is Letter 13 (Benedictine).

### Citation (SBL)

Basil, Ep. 13 (PG 32:276a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-13).

## Letter 14

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-14
- Source: PG 32:276b–277d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil describes to Gregory of Nazianzus his new retreat in Pontus by the river Iris, praising its beauty and above all its quiet.

### Greek text

Γρηγορίῳ ἑταίρῳ. 1 Ἐγὼ, τοῦ ἀδελφοῦ μοι ἐπιστείλαντος Γρηγορίον, πάλαι βούλεσθαι ἡμῖν συντυχεῖν, προσθέντος δὲ, ὅτι καὶ σοὶ αύτό τοῦτο δεδογμένον ἐστὶ, τὸ μέν τι καὶ διὰ τό πολλάκις ἀπατηθῆναι ὀκνηρῶς ἔχων πρὸς τό πιστεύειν τό δέ τι καὶ ὑπὸ ἀσχολιῶν περισπὼμενος, ἐπιμεῖναι οὐκ ἠδυνήθην. Δεῖ γάρ με ἤδη ἀπελαύνειν ἐπὶ τόν Πόντον, ἐν τάχα ποτε, τοῦ ιν Θεου βουληθέντος, τῆς πλάνης λήξομεν 2- Μόλις γὰρ ἀπογνοὺς τῶν ματαίων ἐλπίδων, ἃς ἐπὶ σοὶ εἰχον ποτε, μῆλλον δε τῶν ὀνείρων, εἰ δεῖ ἀληθέστερον εἰπεῖν (ἐπαινῶ γὰρ τόν εἰπόντα τὰς ἐλπίδας εἶναι γρηγορούντων ἐνύπνια), κατά βίου ζήτησιν ἐπὶ τόν Πόντον ἀπῆλθόν· Ἐνθα δή μοι ’ὁ Θεὸς χωρίον ὑπέδειξεν ἀκριβῶς συμβαῖνον τῷ ἐμῷ τρόπῳ· ὥστε, οἷον πολλάκις εἰώθαμεν ἀργοῦντες ἅμα καὶ παίζονο τες τῇ διανοίᾳ συμπλάττειν, τοιοῦτον ἐπὶ τῆς ἀληθείας καθορᾴν. 2. Ὄρος γάρ ἐστιν ὑψηλὸν, βαθείᾳ ὕλη κεκαλυμμένον, ψυχροῖς ὕδασι καὶ διαφανέσιν εἰς τό κατʼ ἄρκτον κατάρρυτον. Τούτου ταῖς ὑπωρείαις πεδίον ὕπτιον ύπεστόρεσται, ταῖς ἐκ τοῦ ὅρους νοτίσι διηνεκῶς πιαινόμενον. ’Υλη δὲ τούτῳ αὐτομάτως περι· φυιῖσα ποικίλων καὶ παντοδαπῶν δένδρων, μικροῦ δεῖν, ἀντὶ ἕρκους αύτῷ γίνεται, ὡς μικρὰν εἶναι πρὸς τοῦτο καὶ τὴν Καλυψοῦς νῆσον, ἣν δὴ πασῶν πλέον Ὀμηρος εἰς κάλλος θαυμάσας φαίνεται. Καὶ γὰρ ούδέ πολὺ ἀποδεῖ τοῦ νῆσος εἶναι, ἕνεκά γε τοῦ πανταχόθεν ἐρύμασι περιείργεσθαι. Φάραγγες μὲν γὰρ αύτῷ βαθεῖαι κατά δύο μέρη περιερῥώγασν κατὰ πλευρὰν δὲ ἀπὸ κρημνοῦ ό ποταμὸς ύποῤῥέων, τιίχός ἰστι καὶ αὐτὸς διηνεκες καὶ δυσέμβατον. Ἐκ δι τοῦ ἰπὶ Θάτερα τεταμένον εἶναι τὸ ὅρος, διʼ ἀγκώνων μηνοειδῶν ταῖς φάραγξιν ἐπιζευγνύμενον, τὰ βάσιμα τῆς ὑπωρείας ἀπορειχίζει. Μια δέ τις εἰσοδος ἐπʼ αὐτῆς, ἧς ἡμεῖς ἐσμεν κύριοι. Τὴν γε μὴν οἰκησιν αὐχήν τις ἔτερος ὑποδέχεται, ὑψηλόν τινα ixi τῆ ς ἄκρας ἀνέχων τένοντα, ὥστε τό πεδίον τοῦτο ύᾳηπλῶσθαι ταῖς ὄψεσι, καὶ ἐκ τοῦ μετεώρου ἐξείναι καὶ τὸν ποταμὸν περιρῥέοντα καθορᾷνʼ οὐκ ὶλάττονα τέρψιν, ἔμοιγε δοκεῖν, παρεχόμενον, ς, τοῖς εχ τῆς Ἀμφιπόλεως τόν Στρύμονα κα· ταμανθάνουσιν. Ὀ μὲν γὰρ σχολαιοτέρῳ τῷ ῥεύματι περιλιμνάζων, μικροῦ δεῖν, καὶ τό ποταμὸς εἶναι ὑπό ιτῆς ἡσυχίας ἀφηρηταιο ὁ δὲ, ὀξύτατα ὧν ἐγὼ οἶδα ποταμῶν ῥέων, βραχύ τι τῇ γείτονι πέτρᾳ παρατραχύνεται· ἀφʼ ἧς ἀναχεόμενος, εἰς δίνην βαθεῖαν περιειλείται· ὄψιν τε ἤδίστην ἐμοὶ καὶ παντὶ θεατῇ παρεχόμενος, καὶ χρείαν τοῖς ἐπιχωριοις αὐταρκεστάτην. ἰχθύων τε πλῆθος ἀμύθητον ταῖς δίναις έντρέφῶν. Τί δεῖ λέγειν τὰς ἐκ τῆς γῆς ἀναπνοὰς, ἣ τὰς έκ τοῦ ποταμοῦ αὔρας ; Τὸ γε μην τῶν ἀνθέων πλῆθος, ἣ τῶν ᾡδικῶν ὀρνίθων ἄλλος μὶν οἶν τις θαυμάσειεν· ἐμοὶ δὲ ού σχολή,τούτοις προσέχειν,τόν νοῦν. Ὃ δὲ μέγιστον εἰπεῖν ἔχομεν τοῦ χωρίου, ὅτι, πρὸς πᾶσαν ὑπάρχον καρπῶν φορὰν ἐπιτήδειρν διʼ εύκαιρίαν τῆς θέσεως, ἥδιστον ἐμοὶ πάντων καρπῶν τὴν ἡσυχίαν τρέφει· ού μόνον καθότι τῶν ἀστικῶν θορύβων ἀπήλλακται· ἀλλʼ ὅτι οὔτε όδίτην τινὰ παραπέμπει πλὴν τῶν κατὰ θήραν έπιμιγνυμένων ἡμῖν. Πρὸς ’γὰρ τοῖς ἄλλοις καὶ θηροτρόφος ἔστὶν, ούχὶ ἄρκτων, ἦ λύκων τῶν ὑμετέρων, μὴ γένοιτο, ἀλλʼ ἐλάφων ἀγέλας καὶ αἰγῶν ἀγρίων, καὶ λαγωούς βόσκει,καὶ εἴτι τούτοις ὅμοιον. Ἆρʼ οὖν όύκ ἐνθυμῇ παρʼ ὅσον ἦλθον κινδύ· νου ὁ μάταιός έγώ, τοιούτου χωρίου τὴν Τιβερίνην, τῆς οἰκουμένης τὸ βάραθρον, φιλονεικῶν ἀνταλλάξασθαι; Πρός ὅπερ νῦν ἐπειγομένῳ συγγνώση. Πάντως γὰρ οὐδὲ Ἀλκμαίων Ἐχινάδας εὑρὼν, ἔπι τῆς πλάνης ἠνέσχετο.

### English translation (Claude)

To Gregory his companion. 1. When my brother Gregory wrote to me that he had long wished to meet us, and added that you too had decided on the same thing, I could not wait, partly because, having often been deceived, I am slow to believe, and partly because I am distracted by business. For I must now set out for Pontus, where perhaps one day, God willing, we shall put an end to our wandering. For having at last given up the vain hopes I once had of you, or rather the dreams, to speak more truly (for I praise the man who said that hopes are the dreams of the waking), I went off to Pontus in search of a way of life. There God showed me a spot exactly suited to my way of life, so that I actually saw such a place as we have often been accustomed to fashion in our imagination when idle and playing.
2. There is a high mountain, covered with deep forest, watered on its northern side by cool, clear streams. At its foot lies a level plain, continually enriched by the moisture from the mountain. A forest of varied and manifold trees, growing round it of its own accord, almost serves it as a fence, so that even Calypso's island, which Homer evidently admired above all others for its beauty, is small beside it. For indeed it falls not far short of being an island, since it is enclosed on every side by barriers. Deep ravines have broken away around it on two sides, and on the flank the river, flowing beneath a precipice, is itself a continuous and hard-to-cross wall. And since the mountain extends on the other side, joined to the ravines by crescent-shaped spurs, it walls off the passable parts of the lower slope. There is one entrance to it, of which we are masters. The dwelling is set on another neck of land, which holds up a high ridge at its summit, so that this plain is spread out before the eyes, and from the height one can look down on the river flowing around, which gives, to my mind at least, no less delight than the Strymon gives to those who view it from Amphipolis. For the Strymon, spreading into a pool with its more leisurely current, has almost lost the very character of a river through its stillness; but this one, flowing more swiftly than any river I know, is roughened a little against the neighboring rock, and, thrown back from it, rolls round into a deep eddy, offering a most pleasant sight to me and to every onlooker, and a most sufficient resource to the inhabitants, as it nourishes an untold number of fish in its eddies. What need is there to speak of the exhalations from the earth, or the breezes from the river? Another might admire the abundance of flowers or of songbirds; but I have no leisure to turn my mind to these. But the greatest thing we can say of the spot is that, while it is suited to the production of every kind of fruit because of the favorableness of its position, it nourishes for me the sweetest of all fruits, quiet; not only because it is free from the tumult of the city, but because it does not bring us even a traveler, except those who join us for the hunt. For besides its other qualities it also nourishes wild beasts, not bears or wolves like yours, heaven forbid, but it pastures herds of deer and wild goats, and hares, and whatever is like them. Do you not consider, then, what a danger I, fool that I was, escaped when I was eager to exchange such a spot for Tiberina, the pit of the inhabited world? Forgive me, then, as I now hasten to it. For not even Alcmaeon, when he had found the Echinades, would endure further wandering.

### Extrabiblical texts

- Homer, Od. 5.63-74 (Homer, Odyssey): allusion, high confidence
- Thucydides, 2.102 (Thucydides, History): allusion, medium confidence

### Translation notes

- Staged as 13; this is Letter 14 (Benedictine). “Hopes are the dreams of the waking” is a saying ascribed variously (e.g. to Aristotle or Pindar). Calypso's island: Homer, Od. 5.63–74. Alcmaeon, pursued for killing his mother, found rest on new land formed at the Echinades (Thucydides 2.102). Tiberina was Gregory's home district near Nazianzus.

### Citation (SBL)

Basil, Ep. 14 (PG 32:276b–277d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-14).

## Letter 15

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-15
- Source: PG 32:277d–280b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends some citizens of Caesarea to Count Arcadius, praising his gentleness.

### Greek text

’Λρκαδ ίῳ κόμητι πριβατῶν. Ἐδωκαν μείζονα τὴν χάριν ἣ ἔλαβον οἱ πολῖται τῆς μητροπόλεως ἡμῶν, παρασχόμενοί μοι ἀφορμὴν τῶν πρὸς τὴν σὴν τιμιότητα γραμμάτων. Αύτοῐς γὰρ ἠ φιλανθρωπία, ἧς ἕνεκεν τὴν ἐπιστολήν ἔλαβον παρʼ ἡμῶν, καὶ πρὸ τῶν ἡμῶν γραμμάτων ύπῆρχε διὰ τὴν συνήθη καὶ τὴν ἐκ φύσεως ἐνυπάρχουσαν σοι πρὸς πάντας ἡμερότητα· ἡμεῖς δί τὴν ἀφορμὴν τοῦ προσφθέγγεσθαί σου τὴν ἁμίμητον καλοκάγαθίαν μέγιστον κέρδος ἐθέμεθα, εὖ· χύμενοι τῷ ἁγίῳ Θεῷ προκόπτοντί σοι ἓν τῇ πρὸς αὐτὸν εύαρεστὴσει, καὶ ἐπὶ μεῖζον τῆς περὶ σε περιφανείας αὐξανομένης, αύτοί τε έπευφραίνεσθαι, καὶ τοὶς εύεργετουμένοις ὑπὸ τῆς σῆς ἐπιστασίας συνήδεσθαι· λαβεῖν δέ ποτε καὶτοὺς ἐγχειρίζοντάς σοι τὰ γράμματα ἡμῶν ἡμέρως ἰδεῖν, καὶ ἀποπέμψασθαι μετα πάντων καὶ αύτούς, ἀνυμνούντας τὴν σὴν πραότητα· ἀεὶ μαθόντας, ὅτι ούκ ἄχρηστος αὐτοῖς ἡ παρʼ ἡμῶν πρεσβεία πρὸς τὴν ἀνυπέρβλητόν σου καλοκάγαθίαν γεγένηται.

### English translation (Claude)

To Arcadius, count of the privy purse. The citizens of our metropolis have given a greater favor than they received, by giving me occasion to write to your Honor. For the kindness for which they received the letter from us was theirs even before our letter, because of the gentleness toward all that is habitual and natural to you; while we have counted the occasion of addressing your incomparable goodness the greatest gain, praying the holy God that, as you advance in pleasing him and your renown grows ever greater, we may ourselves rejoice with you and share the joy of those who are benefited by your administration; and that you may also look kindly on those who hand you our letter and send them away, with all the rest, singing the praises of your gentleness, having learned once more that our intercession with your unsurpassed goodness has not been useless to them.

### Translation notes

- Staged as 14; this is Letter 15 (Benedictine).

### Citation (SBL)

Basil, Ep. 15 (PG 32:277d–280b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-15).

## Letter 16

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-16
- Source: PG 32:280b–281a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil challenges Eunomius, who claims to comprehend God, to explain first the nature of an ant.

### Greek text

Πρὸς Εύνόμιον τόν αἱρετικὸν. Ὀ ἐφικτην εῖναι λέγων τῶν ὄντων τὴν εὕρεσιν ὁδῷ τινι πάντως καὶ ἀκολουθία διὰ τῆς τῶν ὄντων γνώσεως προέβαλεν ἑαυτοῦ τὴν διάνοιαν· καὶ τοῖς εύλιήπτοις τε καὶ μικροτέροις ἐγγυμνασθεὶς διὰ τῆς καταλήψεως, οὕτω καὶ εἰς την ἐπέκεινα πάσης ἐννοίας προήγαγεν ἑαυτοῦ καταληπτικὴν φαντασίαν. Οὐκοῦν ό τὴν περὶ τῶν ὄντων εἰδησιν κατειληφέναι μεγαλαυχούμενος, τὸ σμικρότατον, τῶν ἔχει φύσεως, ἑρμηνευσάτω, προφαινομένων, ὅπως καὶ τίς ἡ τοῦ μύρμηκος φύσις, εἰπάτω εἰ πνεύματι καὶ ἄσθματι συνέχεται αὐτοῦ η ζωή· εἰ ὀστέοιςτό σῶμα διείληπται· εἰ νεύροις καὶ συνδέσμοις τὰς ἁρμονίας τετόνωται· εἰ μυῶν περιβολῇ καὶ ἆδένων ἠ τῶν νεύρων περικρατεῖται θέσις· εἰ τοῖς νωτιαίος σπονδύλοις ἐκ τοῦ βρέγματος ἐπὶ τὸ οὐραῖον όμυελός συμπαρατείνεται· εἰ τῇ περιοχῇ τού νευρώδους ὑμένος, τοῖς κινουμένοις μέλεσι τὴν ὁρμητικὴν ἐνδίδωσι δύναμιν· εἰ ἔστιν ἐν αύτῷ τὸ ἧπαρ, καὶ τὸ χοληδόχον ἀγγεῖον ἐπὶ τοῦ ἧπατος· νεφροί τε καὶ καρδία, καὶ ἀρτηρίαι, καὶ φλέβες, ὑμένες καὶ διαφράγματα· εἰ ψιλον ἐστιν, ὃ τετρίχωται· εἰμονώνυχόν ἐστιν, ἦ πολυσχιδεῖς ἔχει τὰ5 βάσεις· πόσον δὲ βιοῖ τὸν χρόνον, καὶ τίς αύτοῐςὸ τρόπος τῆς ἐξ ἀλλήλων γεννήσεως · ἐπὶ πόσον ὃ κυΐσκεται τὸ τικτόμενον, καὶ πῶς οὔτε πεζοί πάντες οἱ μύρμηκες, οὔτε ὑπόπτεροι πάντες, ἀλλʼ οἱ μὲν τῶν χαμαὶ ἐρχομένων εἰσὶν, οἱ δὲ ὃιαέριοι φέρονται. Ὀ τοίνυν τῶν ὄντων τὴν γνῶσιν ἐπικομπάξων τέως τήν τοῦ μύρμηκος φύσιν εἰπάτω εἷθʼ οὕτω φυσιολογείτω την πάντα νοῦν ὑπερέχουσαν δύναμιν. Εἰ δὲ τοῦ βραχυτάτου μύρμηκος οὒπω περιέλαβες τῇ γνώσει τὴν οὖσιν, πῶς τὴν ἀκατάληπτον τοῦ Θεοῦ δύναμιν μεγιύαυχείς φαντάζεσθαι.

### English translation (Claude)

To Eunomius the heretic. He who says that the discovery of realities is attainable has surely advanced his mind by some road and sequence through the knowledge of realities; and, having trained himself on what is easily grasped and smaller by comprehending it, has so advanced his power of comprehension even to what is beyond every thought. So let the one who boasts of having grasped the knowledge of realities explain the smallest of the things that appear, of what nature it is; let him say what the nature of the ant is: whether its life is held together by breath and respiration; whether its body is divided by bones; whether its joints are braced by sinews and ligaments; whether the position of its sinews is held in place by a covering of muscles and glands; whether the marrow extends along the vertebrae of the spine from the crown to the tail; whether, by the enveloping sinewy membrane, it gives the power of impulse to the moving limbs; whether it has a liver, and a gall bladder on the liver; kidneys and heart, arteries and veins, membranes and diaphragms; whether it is smooth or hairy; whether it has a single hoof or divided feet; how long it lives, and what is their manner of generation from one another; how long the offspring is carried; and how it is that ants are neither all walkers nor all winged, but some belong to those that go on the ground and others are borne through the air. Let the one who boasts of knowledge of realities first tell the nature of the ant, and then let him discourse on the nature of the power that surpasses all understanding. But if you have not yet grasped with your knowledge the being of the tiny ant, how do you boast of conceiving the incomprehensible power of God?

### Scripture references

- Phil 4:7: echo, medium confidence

### Translation notes

- Staged as 15; this is Letter 16 (Benedictine), “Against Eunomius the heretic,” which some scholars regard as an extract from Gregory of Nyssa, Against Eunomius 2. Its argument against Eunomius's claim to know the divine essence is translated as written. “Surpasses all understanding”: cf. Phil 4:7.

### Citation (SBL)

Basil, Ep. 16 (PG 32:280b–281a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-16).

## Letter 17

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-17
- Source: PG 32:281b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Origenes for his writings in defense of the faith and blesses his house and children.

### Greek text

Ὠριγένει. Καὶ ἀκουόμενος εὐφραίνεις, καὶ ἀναγινωσκόμενος διʼ ὧν γράφεις ἐνεργεστίρας ἡμῖν παρέχεις εὖ· ρροσύνας. Καὶ χάρις πολλὴ τῷ ἀγαθῷ Θεῷ), τῷ μηδὲν ἐλαττωθῆναι ποιήσαντι τὴν ἀλήθειαν ἐν τῇ προδοσίᾳ τῶν δῆθεν ὑπερκρατούντων, ἀλλὰ διʼ ὑμῶν τὴν συνηγορίαν τοῦ λόγον τῆς εὐσεβείας ἀναπληρῶσαντι. Ἐκεῖνοι μὲν οὖν, ὡς τό κώνειον, ἦ τὸ ἀκόνιτον, καὶ εἴ τις ἄλλη ἀνδροφόνος βοτάνη, πρὸς ὀλίγον ἀνθήσαντες, τοιχύ ἁποξηρανθήσονται. Ὑμῖν δὲ ἀνθηρὸν καὶ ἀεὶ νέον ό Κύριος τον μισθὸν τῶν ὑπὲρ τοῦ ὀνόματος αὐτοῦ λαληθέντων παρέξει. Ἀνθʼ ὧν καὶ παράσχοι ὑμῖν ὁ Κύριος πᾶσαν εὐθηνίαν οἶκον, καὶ εἰς παῖδας παίδων τήν εὐλογίαν διαβιβάσαι. Τὰ δὲ εὐγενέστατοι παιδία, τοὺς ἐναργεῖς τῆς σῆς χρητότητος χαρακτῆρας, εἶδον ἡδέως καὶ περιεπτνξάμην, καὶ εὔχομαι αὐτοῖς ὅσα ἆν αὐτὸς ὁ πατὴρ εὔξῃ.

### English translation (Claude)

To Origenes. It gladdens us both to hear of you and to read you, and through what you write you give us more vivid joys. And many thanks to the good God, who has not let the truth be diminished by the betrayal of those who seem to have the upper hand, but through you has supplied the defense of the doctrine of godliness. They, like hemlock or aconite or any other deadly herb, after flowering for a little while, will quickly wither. But to you the Lord will give a reward ever blooming and ever new for what has been spoken on behalf of his name. Therefore may the Lord grant your house every prosperity and pass on the blessing to your children's children. Your most noble children, clear impressions of your goodness, I saw with pleasure and embraced, and I pray for them all that their father himself would pray.

### Scripture references

- Ps 37:2 (36:2 LXX): echo, medium confidence

### Translation notes

- Staged as 16; this is Letter 17 (Benedictine), to Origenes, a layman who had written against the Arians. The withering herb echoes Ps 37:2 (LXX 36:2).

### Citation (SBL)

Basil, Ep. 17 (PG 32:281b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-17).

## Letter 18

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-18
- Source: PG 32:281b–284b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil encourages Macarius and John to endure slander and threats, since the hope of the godly alone is never disappointed.

### Greek text

Μακαρίῳ καὶ Ἰωάννη. Οὔτε γεωργοὺς οἱ κατὰ γεωργίαν ξενίζουσι πόνοι, οὔτε ναύταις ό κατὰ θάλασσαν χειμὼν ἀπροσδόκητος, οὕτε τοῖς μισθαρνοῦσιν ό θερινὸς ἱδρὼς παράδοξος, οὔτε μὴν τοῖς εὐσεβῶς ζῇν ἑλομένοις αἱ κατὰ τὸν ἐνεστῶτα κόσμον θλίψεις ἀμελετητοι. Ἀλλʼ τῶν εἰρημένων οἰκεῖος καὶ γνώριμος τοῖς μετιοῦσι συνέζευκται πόνος · οὗ διʼ ἑαυτὸν αἱρετὸς, ἀλλὰ διʼ ἀπόλαυσιν ἀγαθῶν προσδοκωμένων. Ἐλπίδες γὰρ, πάντα τόν τῶν ἀνθρώπων συνέχουσαι καὶ συγκροτοῦσαι βίον, τὴν ἐφʼ ἑκάστῳ τούτων παραμυθοῦνται δυσκολίαν. Τῶν μὲν οὗν ὑπὲρ γῆς καρπῶν, ᾖ τῶν κατὰ γῆν πονούντων οἱ μὲν παντάπασιν ἐψεύτθησαν τῶν ἐλπίδων, μέχρι μόνης φαντασίας τῶν προσδοκωμένων τὴν ἀπόλαυσιν ἔχοντες · οἷς δέ καὶ κατὰ γνώμην ἐκβῆναι συνέβη τό τέλος, δευτέρας ἐδέησε πάλιν ίλπίδος, παραδραμούσης καὶ μαρανθείσης ἕν τάχει τῆς προτέρας. Μόνοις δε τοίς ὑπὲρ εύσεβείας καμοῦσιν ού ψεῦδος ἠφάνισε τάς ἐλπίδας, ού τέλος ἐλυμήνατο τούς ἄθλους, βεβαίας καὶ μονίμου διαδεχομένης τῆς τῶν ούρανῶν βασελείας. Μὴ τοίνυν ύμᾶς ταραττέτω διαβολὴ ψευδὴς, μηδὲ φοβείτω τῶν κρατούντων ἀπειλή μὴ γέλως λυπείτω καὶ ὕβρις τὼν γνωρίμων, μηδὲ κατάγνωσις παρὰ τῶν κήδεσθαι προσποιουμένων, ἰσχυρότατον πρὸς ἀπάτην δέλεαρ προβαλλομένων παραινέσεως προσποίησιν, ἕως ὃιν ό τῆς ἀληθείας ἡμῖν συναγωνίζηται λόγος. Ἀντιμαχέσθω δὲ τοῖς πᾶσι λογισμὸς ὀρθὸς, σύμμαχον παρακαλῶν γενεσθαι καὶ βοηθόν αὐτῷ τὸν τῆς εὐσεβείας διδάσκαλον τὸν Κύριον ἡμῶν Ἰησουν Χριστόν, διʼ ὃν καὶ τὸ κακοπαθεῖν ἡδύ, καὶτὸ ἀποθανεῖν κέρδος.

### English translation (Claude)

To Macarius and John. The labors of farming do not surprise farmers, nor is the storm at sea unexpected to sailors, nor is summer sweat strange to hired laborers, nor indeed are the afflictions of this present world unforeseen by those who have chosen to live godly lives. But to each of the occupations mentioned, a proper and familiar labor is joined for those who pursue it, chosen not for its own sake but for the enjoyment of the good things expected. For hopes, holding together and supporting the whole life of men, soften the hardship of each of these. Now of those who labor for the fruits of the earth, or on the earth, some have been entirely cheated of their hopes, having the enjoyment of what they expected only in imagination; and those whose end turned out according to their wish needed again a second hope, since the first had quickly passed and faded. Only for those who have toiled for godliness has no falsehood destroyed their hopes, no end spoiled their contests, since the kingdom of heaven, sure and abiding, takes their place. So do not let false slander trouble you, nor the threat of rulers frighten you; do not let the laughter and insult of acquaintances grieve you, nor condemnation from those who pretend to care for you, putting forward the pretense of advice as the strongest bait for deception, as long as the word of truth fights on our side. Let right reason contend against them all, calling on the teacher of godliness, our Lord Jesus Christ, to be its ally and helper, for whose sake even suffering is sweet and to die is gain.

### Scripture references

- Phil 1:21: quotation, high confidence
- 2 Tim 3:12: echo, medium confidence

### Translation notes

- Staged as 17; this is Letter 18 (Benedictine). “To die is gain”: Phil 1:21.

### Citation (SBL)

Basil, Ep. 18 (PG 32:281b–284b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-18).

## Letter 19

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-19
- Source: PG 32:284b–284c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers Gregory's brief letter through Peter and asks for another short note.

### Greek text

Γρηγορίῳ ἑταίρῳ. Γράμμα ἦλθέ μοι πρώην παρὰ σού, ἀκριβῶς σόν, ού τοσοῦτον τῷ χαρακτῆρι τῆς χειρός, ὅσον τῷ τῆς ἐπιστολῆς ἰδιώματι. Ὀλίγα γὰρ ἧν τὰ ῥήματα πολλὴν διάνοιαν παριστῶντα. ΙΙρός ἆ εύθύς οὐκ ἀπεκρινάμεθα, διότι αύτοι μέν ἁπεδημοῦμεν· ὁ δί γραμματοφόρος, ἑνὶ τῶν ἐπιτηδείων ἡμῖν ἐπιδοὺς τὴν επιστολὴν, ἀπιὼν ᾤχετο. Ἀλλὰ νῦν διὰ Πέτρου προσφθεγγόμεθά σε, ὁμοῦ μὲν ἀποτιννύντες τῆς προσηʼγορίας τό χρέος, ὁμοῦ δε ἀφορμήν δευτέρων γραμμάς των παρέχοντες. Πάντως δὲ ούδείς πόνος Λακωνικῆς ἐπιστολῆς, ὁποῖαί εἰσιν αἱ παρά σοῦ ἑκάστοτε πρός ἡ μᾶς ἀφικνούμεναι.

### English translation (Claude)

To Gregory his companion. A letter came to me lately from you, unmistakably yours, not so much by the character of the handwriting as by the peculiar style of the letter. For the words were few, but they conveyed much meaning. We did not reply to it at once, because we ourselves were away, and the letter carrier, having handed the letter to one of our friends, went off. But now we address you through Peter, at once paying the debt of a greeting and giving occasion for a second letter. Surely there is no labor in a Laconic letter, such as those are that come to us from you on every occasion.

### Translation notes

- Staged as 18; this is Letter 19 (Benedictine).

### Citation (SBL)

Basil, Ep. 19 (PG 32:284b–284c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-19).

## Letter 20

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-20
- Source: PG 32:284d–285c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil teases Leontius for not writing and sends him his work against Eunomius for criticism.

### Greek text

Λεοντίῷ σοφιστῇ. Χρόνια μέν σοι καὶ τὰ παρʼ ημῶν γράμματα· ού μὴν χρονιώτερα τῶν αύτόθεν, καὶ ταῦτα πολλῶν καί συνεχῶν ἐπιδημησάντων ἡμῖν ἀπό τῆς ὑμετέρας · οἷς εἰ πᾶσιν ἐφεξῆς γράμματα ἑπετίθης, οὐδὲν ἦν τό κωλύον αύτῷ σοι δοκεῖν συνεῖναι ἡμᾶς, καὶ οἱονεὶ τερόντας καὶ συνόντας ἀπολαύειν· οὕτω συνεχὶς ἧν τὸ πλῆθος τῶν πρὸς ἡμᾶς ἀφικνουμένων. Ἀλλὰ τί οὐκ ἕπιστέλλειςς καίτοιγε οὐδὲν ἔργον σοφιστῇ, ἧτὸ γράφειν· μᾶλλον δὲ εὶ καὶ τῆς χειρὸς ἔχεις ἀργῶς, οὖδὶ γράφειν δεήσει· ἄλλος γάρ σοι διακονήσει. Γλώττης δὲ χρεία μόνης· ἦ, κᾶν ἡμῖν μὴ διαλέγηται, ἄλλʼ ἑνί γε πάντως τῶν συνόντων λαλὴ σει· κάν μηδεὶς παρῇ, ἐφʼ ἑαυτῆς διαλέξεται· σιωπόσει δί οὐδαμῶς, σοφιστική τε οὖσα καὶ Ἀττική· ού μᾶλλον γε ἦ αἱ ἀηδόνες, ὅταν τὸ ἔαρ αὐτὰς πρὸς ᾠδὴν ἀναστήσῃ, Ἡμῖν μὲν γὰρ τὸ πυκνὸν τῆς ἀσχολίας τοῦτο, ἐν νῦν ἐσμεν, κᾶν παραίτησιν ἐνέγκοι τυχὸν πρὸς τήν ἔνδειαν τῶν πραγμάτων· καὶ τὸ οἱονεί ἔρῤυπῶσθαι λοιπὸν τῇ κατακορεί συνηθείᾳ πρὸς ἰδιωτισμόν ὄκνον εἰκότως ἔμποιεί προσφθέγγεσθαι ὑμᾶς τοὺς σοφιστάς· οἳ, εἰ μή τι ἄξιον τῆς ὑμετέρας αὐτῶν σοφίας ἀκούσεσθε, δυσχερανεῖτε, καὶ οὐκ ἀνέξεσθε. Σὶ δέ που τό ἕναντίον εἰκὸς ἐπὶ πάσης προφάσεως δημοσιεύειν σαυτοῦ τὴν φωνὴν, ἐπιτήδειον ὄντα εἰπεῖν, ὧν αὐτὸς οἶδα Ἑλλήνων· οἶδα γὰρ, ὡς οἶμαι, τοὺς ὀνομαστοτάτους τῶν ἐν ύμῖν· ὥστε οὐδεμία παραίτησις σιωπῶντι. Καὶ ταῦτα μὲν εἰς τοσοῦτον. Ἀπέστειλα δὲ καὶ τὰ πρὸς Εὐνόμιον· ἆ εἶτε παιδιὰν χρὴ καλεῖν, εἴτε μικρῷ παιδιᾶς σπουδαιὰτερα, αὐτῶ σοι κρίνειν παρίημι· ὃς πρὸς μὲν τὰ οἰκεῖα σαυτοῦ οὐκέτι, οἶμαι, χρῄζεις· πρὸς δὲ τῶν ἐνδιααροφων τούς ἐντυγχάνοντας ούκ ἀγεννές σοι ὅπλον ἔσεσθαι προσδοκῶ· ού τῇ δυνάμει τοῦ συντάγματος καταπιστεύοντες τοσοῦτον, ἀλλʼ ἀκριβῶς γνωρίζοντες ἀπὸ ὀλίγων ἀφορμῶν ἐπὶ πολλά σε ὄντα εὑρετικόν. Ἐὰν δέ τι σοι και ἀσθενέστερον ἐχειν τῆς χρείας καταφανῇ, μὴ κατοκνὴσῃς ἅέγξαι. Τούτῳ γὰρ μάλιστα φίλος κόλακος διενήνοχε, τῷ τὸν μὲν πρὸς ἡδονὴν ὁμιλεῖν, τὸν δε μηδὲ τῶν λυπούντων ἀπέχεσθαι.

### English translation (Claude)

To Leontius the sophist. Our letters to you are slow in coming; yet not slower than those from your side, and this although many people have come to us from your parts one after another. If you had given letters to all of them in turn, nothing would have prevented our seeming to be with you ourselves and enjoying you as if we were present and in your company, so continuous was the stream of those arriving here. But why do you not write? Surely writing is no labor for a sophist; or rather, if your hand is idle, you will not even need to write, for another will serve you. Only your tongue is needed; and even if it does not converse with us, it will certainly talk to one of your companions; and if no one is present, it will converse with itself; but it will never be silent, being a sophist's tongue and Attic, any more than the nightingales are when spring rouses them to song. For us, the press of business in which we now are might perhaps furnish an excuse for our lack of letters; and the fact that we have, as it were, been soiled by long familiarity with common speech naturally makes us shrink from addressing you sophists, who, unless you hear something worthy of your own wisdom, will be annoyed and will not bear it. But for you, on the contrary, it is surely fitting to publish your voice on every pretext, since you are the most capable speaker of all the Greeks I know, and I know, I think, the most famous among you; so there is no excuse for your silence. So much for that. I have also sent you my work against Eunomius. Whether it should be called child's play or something a little more serious than child's play I leave you to judge. For your own sake, I think, you no longer need it; but against the perverse people you meet, I expect it will be no ignoble weapon for you; not that we trust so much in the strength of the treatise, but we know well that from slight starting points you are inventive of much. If anything in it seems to you weaker than it should be, do not hesitate to expose it. For in this above all a friend differs from a flatterer: the one converses to give pleasure, the other does not hold back even from what gives pain.

### Translation notes

- The work sent is Basil's Against Eunomius. “Perverse people”: the OCR is garbled (ἐνδιααροφων, probably “those who are perverted”); translated by sense.

### Citation (SBL)

Basil, Ep. 20 (PG 32:284d–285c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-20).

## Letter 21

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-21
- Source: PG 32:288a–288b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Fragment: Basil jokes about fourfold repayment and welcomes Leontius's reproaches as letters.

### Greek text

τετραπλῆ προτετίμηται. Οὐδὲ γὰρ οἱ Πυθαγό- - ριοι τοσοῦτον προετίμησαν τὴν τετρακτὺν, ὅσον οἱ νῦν ἐκλέγοντες τὰ δημόσια τὴν τετραπλῆν. Καίτοιγε ἴσως τὸ ἐναντίον εἰκός ᾖν, σοφιστήν ὅντα,καξ εὐποροῦντα λόγων τοσούτων, αὐτὸν ἡμῖν εἰς τήν τῶν τετραπλασίων ἔκτισιν ὑποκεῖσθαι. Καὶ μὴ οῖου ταῦτα δυσχεραίνοντας ἡμᾶς γράφειν. Χαίρω γάρ σου καὶ ταῖς μέμψεσιν· ἐπειδὴ τοῖς καλοῖς φασι πάντα μετὰ τῆς του καλοῦ προσθήκης γίνεσθαι· ὥστε καὶ λύπας αὐτοῖς καὶ ὀργὰς ἐπιπρέπειν. Ἥδιον γοῦν ἄν τις ἴδοι ὀργίζόμενον τὸν ἀγαπώμενον ἢ θεραπεύοντα ἕτερον. Μήποτε οὖν ἀνῇς ἐγκαλῶν τὰ τοιαῦτα. Γράμο ματα γάρ που ἔσται αὐτὰ τὰ ἐγκλήματα, ὧν ἐμοὶ οὐδὲν ἄκουσμα τιμιώτερον, οὐδὲ πλείονα φέρον τὴν ἡδονήν.

### English translation (Claude)

… fourfold has been preferred. For not even the Pythagoreans valued the tetractys as highly as those who now collect the public taxes value the fourfold. And yet perhaps the opposite would have been fitting: that you, a sophist with such abundant wealth of words, should be liable to us for repayment fourfold. And do not think that we write this in annoyance. For I rejoice even in your reproaches, since they say that with the beautiful everything comes with the addition of beauty, so that even griefs and angers become them. At any rate one would more gladly see the one he loves angry than flattering another. So never stop bringing such charges. For the charges themselves will be letters, and there is nothing I hear that is more precious to me or brings more pleasure.

### Translation notes

- This is Letter 21 (Benedictine), to Leontius the sophist. Its heading and opening are lost in the scan; the text begins mid-sentence (“…”). The Pythagorean tetractys was the sacred figure of the first four numbers; tax collectors exacted fourfold penalties.

### Citation (SBL)

Basil, Ep. 21 (PG 32:288a–288b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-21).

## Letter 22

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-22
- Source: PG 32:288b–293c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: A list of scriptural rules for monks: speech, obedience, work, poverty, correction of a sinning brother, and forgiveness.

### Greek text

Περὶ τελειότητος βίου μοναχῶν. 1. Πολλῶν ὄντων τῶν ῦπό τῆς θεοπνεύστου Γραφῆς δηλουμένων, τῶν κατορθοῦσθαι ὀφειλόντων τοῖς ἐσπουδακόσιν εὐαρεστῆσαι τῶ Θεῷ, περὶ μόνων τέως τῶν ἐπὶ τοῦ παρόντος κινηθέντων παρʼ ὑμῖν, ὡς ἔμαθον ἐξ αὐτῆς τῆς θεοπνεύστου Γραφῆς, ἐν συν· τομῳ ὑπομνήσει εἰπεῖν ἀναγκαίως προεθυμήθην, τὴν περὶ ἑκάστου μαρτυρίαν εὔληπτον οὖσαν καταλείψας ἐπιγινώσκειν τοῖς περὶ τὴν ἀνάγνωσιν ἀπασχολου· μένοις, οῖτινες ἱκανοὶ ἔσονται καὶ ἐτέρους ὑπομιμνήσκειν. Ὀτι δεῖ τὸν Χριστιανὸν ἄξια τῆς ἐπουρανίου κλήσεως φρονεῖν, καὶ ἀξίως τοῦ Εὐσγγελίον τοῦ Χριστοῦ πολιτεύεσθαι. Ὀτι οὐ δεῖ τόν Χριστιανὸν μετεωρίζεσθαι, οῦδὲ ἀφελκεσθαι ὑπό τινος ἀπὸ τῆς μνήμης τοῦ Θεοῦ, καὶ τῶν αὐτ-ου θελημάτων καὶ χριμάτων. Ὀτι δεῖ τόν Χριστιανὸν, κρείττονα τῶν κατὰ τὸν νόμον δικαιωμάτων γενόμενον ἐν πᾶσι, μήτε ὀμνύειν, μήτε ψεύδεσθαι. Ὀτι οὐ δεῖ βλασφη· μεῖν· ὅτι οὐ δεῖ ὑβρίζειν, ὅτι οῦ δεῖ μάχεσθαι· ότι οῦ δεῖ ἑαυτὸν ἐκδικεῖν· ὅτι οὐ δεῖ κακὸν ἀντὶ κακοῦ ἀποδιδόναι· ὅτι οῦ δεῖ ὀργίζεσθαι. Ὀτι δεῖ μακροθυμεῖν, πᾶν ότιουν πάσχοντα, καὶ ῡιέγχειν εὖ· χοίρως τὸν ἀδικοῦντα, οὐ μὴν ἐν πάθει τῆς ἑαυτοῦ ἐκδικήσεως, ἀλλʼ ἐν ἐπιθυμίᾳ τῆς τοῦ ἀδελφοῦ διορδόσεως, κατὰ τὴν ἐντολὴν τοῦ Κυρίου. Ὀτι οὐ δεῖ κατὰ ἀπόντος ἀδελφοῦ λέγειν τι σκοπῷ τοῦ δ ιαβάλλειν αὐτὸν, ὅπερ ἐστι καταλαλιὰ, κᾶν ἀληθῆ τὰ λεγόμενα. ὀτι δεῖ τὸν καταλαλοῡντα ἀδελφοῦ ἀποστρέφεσθαι. Ὀτιού δεῖ εὐτράπελα φθέγγεσθαι. Ὀτι οὐ δεῖ γελᾴν, οὐδὲ γελοιαστῶν ἀνέχεσθαι. Ὀτι οὐ δεῖ ἁργολογεῖν, λαλοῦντα τι, ὃ μήτε πρὸς ὠφελειαν τῶν ἀκουόντων ἔστι, μήτε πρὸς τήν ἀναγκαίαν καὶ συγκεχωρημένην ἡμῖν ὑπὸ τοῦ Θεοῦ χρείαν · ὥστε καὶ τοὺς ἐργαζομένους σπουδάζειν, καθʼ ὅσον δυνατὸν, μετὰ ἡσυχίας ἐργάζεσθαι καὶ αὐτοὺς δε τοὺς ἀγαθοὺς λόγους πρὸς ἐκείνους κινεῖν, τοὺς πεπιστευμένους μετὰ δοκιμασίας οἰκονομεῖν τὸν λόγον πρὸς οἰκοδομὴν τῆ ς πίστεως, ἵνα μὲ λυπῆται τὸ Πνεῦμα τὸ ἅγιον τοῦ Θεοῦ. Ὀτι οὐ δεῖ τῶν ἐπεισερχομένων τινὰ ἐπʼ ἔξουσίας ἐγγίζειν ἢ λαλεῖν τινι τῶν ἀδελφῶν, πρὶν, ἂν oi ἐπιτεταγμένοι τήν φροντίδα τῆς ἐν πᾶσιν εὐταξίας δοκιμάσωσι πῶς ἀρέσκει Θεῷ πρὸς τὸ κοινῇ συμφέρον. Ὀτι οὐ δεῖ οἴνῳ δεδουλῶσθαι · οὔτε περὶ κρέα ἐμπαθῶς ἔχειν · καθόλου περὶ οὐδὲν βρῶμα ἢ πόμα φιλήδονον εἶναι· ό γὰρ ἀγωνιζόμενος πάντα ἐγκρατεύεται, Ὀτι τῶν διδομένων ἑκάστῳ εἰς χρῆσιν οὐδὲν ὡς ἴδιον ἔχειν δεῖ, ἣ ταμιεύεσθαι· ἐν μέντοι τῇ φροντίδι πᾶσιν ὡς δεσποτικοῖς προσέχοντα, μηδὲν τῶν παραῤῥιπτομίνων ἦ ἀμελουμένων, ἂν οὕτω τύχῃ, παρορᾷν. Ὀτι οὐ δεῖ, οὔτε αὐτόν ἑαυτοῦ κύριον εἶναι τινα, ἀλλʼ ὡς ὑπὸ Θεοῦ παραδεδομένον εἰς δουλείαν τοῖς ὁμοψύχοις ἀδελφοῖς, οὕτω καὶ φρονεῖν πάντα καὶ ποιεῖν, ἕκαστον δε ἕν τῷ ἰδ ίῳ τ οἰχαατι, 2. Ὀτι οὐ δεῖ γογγύζειν, οὔτε ἓν τῇ στενοχωρίᾳ τῶν πρὸς τήν χρείαν, οὔτε ἓν τῷ καμάτῳ τῶν ἔργων, ἑχόντων τό κρῖμα περὶ ἑκάστου τῶν ἐπιτε. ταγμένων τὴν τούτων ἐξουσίαν. Ὀτι οὐ δεῖ κραυγὴν γίνεσθαι, οὔτε ἄλλο τι σχῆμα, ἡ κίνημα, ἰν χαρακτηρίζεται θυμὸς,ἠ μετεωρισμὸς ἀπὸ τῆς πληροφορίας τοῦ παρεῖναι τόν Θεόν. Ὀτι δεῖ τῇ χρείᾳ συμμπρείν τὴν φωνήν. Ὀτι οὐ δεῖ θρασέωςῆ καταφρονητικῶς τινι ἀποκρίνεσθαι, ἣ ποειῖν τι, ἀλλʼ ἓν πᾶσι τὸ ἐπιεικὲς καὶ τὸ τιμητικὸν πρὸς πάντας δεικνύειν. Ὀτι οὐ δεῖ ἑννεύειν ὀφθαλμῷ μετὰ δόλου, ἦ ἄλλῳ τινὶ σχήματι ἦ κινήματι μέλους κεχρῆσθαι, ὃ λυπεῖ τόν ἀδελφὸν, ἣ καταφρόνησιν ἐμφαίνει. ’Ὁτι οὗ δεῖ καλλωπίζεσθαι ἐν ἱματίοις ἦ ὑποδήμασιν, ὅπερ ἐστι περπερεία, ’Ὁτι δεῖ εὐτελέσι κεχρῆσθαι τοῖς πρὸς τὴν χρείαν τοῦ σώματος. Ὀτι οὐ δεῖ ὑπερ τήν χρείαν καὶ πρὸς δαψίλειαν ἀναλίσκειν οὐδὲν, ὅπερ ἐστὶ παράχρησις. Ὀτι ου δεῖ τιμὴν ἐπιζητεῖν, ἧ πρωτείων ἀντιποιεῖσθαι. Ὀτι δεῖ ἕκαστον προτιμνξκ ἑαυτοῦ πάντας. Ὀτι οὗ δεῖ ἀνυπότακτον εἶναι. Ὀτι οὐ δεῖ ἀργὸν ἐσθίειν τὸν ἐργάζεσθαι δυνάμενον, ἀλλά καὶτὸν ἀσχολούμενον περὶ τι τῶν κατορθουμένων εἰς δόξαν Χριστοῦ, ἐκβιάζεσθαι ἑαυτὸν εἰς τὴν σπουδὴν τοῦ κατά δύναμιν ἔργου. Ὀτι δεῖ ἐκαστου δοκιμασίᾳ τῶν προεστώτων μετά λόγου καὶ πληροφορίας οὕτω ποιεῖν πάντα, οῖχρι καὶ αύτού τοῦ φαγεῖν καὶ πιεῖν, ὡς εἰς δόξαν Θεοῦ γινόμενα. Ὀτι ού δεῖ ἀφʼ ἐτέρου εἰς ἕτερον ἔργον μεταβαίνειν ἄνευ τῆς δοκιμασίας τῶν εἰς τὸ διατυποῦν τά τοι· αῦτα ἐπιτεταγμένων · ἐκτὸς εἰ μή πού τινα ἀπαρ· αίτητος ἀνάγκη εἰς βοήθειαν τοῦ αδυνατὴσαντος καλοίη αἰφνίδιον. “On δεῖ ἕκαστον μένειν ἐν ᾧ iraχθη, καὶμὴ, ὑπερβαίνοντα τὸ ἴδιον μέτρον, ἐπιβαίνειν τοῖς μὴ ἓπιτεταγμένοις, εἰ μή τι ἄν οἱ ταῦτα πεπιστευμένοι δοκιμάσωσί τινα χρῄζοντα βοηθείας. Ὀτι ού δεῖ ἀφʼ ἐτέρου ἐργαστηρίου εἰς ἕτερον εὑρίσκεσθαι τινα. Ὀτι ού δεῖκατά φιλονεικίαν ἦ ἔριν την πρὸς τινα ποιεῖν τι. 3. Ὀτι ού δεῖ φθονεῖν ἐτέρου εὐδοκιμήσει, οὔτε ἐπιχαίρειν ἐλαττώμασί τινος. Ὀτι δεῖ έν ἀγάπῃ Χριστοῦ λυπεῖσθαι μεν καὶ συντρίβεσθαι ἐπὶ τοίς τοῦ ἀδελφοῦ ἑλαττωμασιν, εὐφραίνεσθαι δὲ ἐπὶ τοῖς κατορθώμασιν. ’Ὁτι ού δεῖ ἀδιαφορεῖν ἐπὶ τοῖς ἀμαρτάνουσιν, ἦ ἐφησυχάζειν αὐτοῖς. ’Ὁτι δεῖ τὸν ἐλέγχοντα μετὰ πάσης εὐσπλαγχνίας φόβῳ Θεοῦ, καὶ σκοπῷ τοῦ ἐπιστρέψαι τὸν ἁμαρτάνοντα, χειν,Οτι δεῖ ’ὸν ὓ.εγχὸμενον ἦ ἐπιτιμώμενον καταδέχεσθαι προθύμως, γνωρίζοντα τὸ ἑαυτοῦ ὄφελος ἐν τῇ διορθώσει. Ὃτι ού δεῖ, ἐγκαλουμένου τινός, ἄλλον ἐνώπιον ἐκείνου ἢ ἄλλων τινῶν ἀντιλέγειν τῷ ἐγκαλοῦντι. Ἐὰν δὲ ἄρα ποτε ἀλογον φανῇ τό ἔγκλημά τινι κατʼ ἰδίαν κινεῖν λόγον πρὸς τὸν ἐγκαλοῦντα, καὶ ἦ πληροφορεῖιι ᾖ πληροφορεῑσθαι. “On δεῖ ἕκαστον, ὅση δύναμις, θεραπεύειν τὸν ἔχοντά τι κατʼ αὐτοῦ. ’Ὁτι ού δεῖ μνησικακεῖν τῷ ἁμαρτήσαντι καὶ μετανοοῦντι, ἀλλʼ ἐκ καρδίας ἀφεῖναι, Ὀτι δεῖ τὸν λέγοντα μετανοεῖν ἐφʼ ἁμαρτήματι μὴ μόνον κατανυγῆναι ἐφʼ ἥμαρτεν, ἀλλά καὶ καρποὺς ἀξίους ποιῆσαι τῆς μετανοίας. Ὂτι ὁεπὶ τοῖς πρῶτοις ἁμαρτήμασι παιδευθεὶς, καὶτῆς ἀφέσεως ἀξιωθεὶς, ἐὰν πάλιν ἁμάρτῃ, χεῖρον τοῦ προ· τέρου κατασκευάζει ἐαυτῷ τὸ κρῖμα τῆς ὀργῆς.“οτι δεῖ τὸν μετὰ τὴν πρώτην καὶ δευτέραν νουθεσίαν ἐπιμένοντα τῷ ἐλαττώματι ἑαυτοῦ φανεροῦσθαι τω προεστῶτι, ἐὰν ἄρα ὑπὸ πλειόνων ἐπιτιμηθεὶς θʼ τραπῇ. Ἐἀν δὲ μηδὲ οὕτω διορθώσηται, ὡς σκάνδαλον ἐκκόπτεσθαι τοῦ λοιποῦ, καὶ ὡς ἐθνικὸν και τελώνην ὁρᾶσθαι πρὸς τὴν ἀσφάλειαν τῶν τὴν σπουο δὴν τῆς ὑπακοῆς ἐργαζομένων, κατά τὸ εἰρημένον, Ἀσεβῶν καταπιπτόντων, δίκαιοι ἔμφοβοι γίνονται. Δεῖ δὲ καὶ πενθεῖν ἐπʼ αύτῷ, ὡς μέλους ἂκοπξντοξ ἐκ τοῦ σώματος. Ὅτι ού δεῖ ἐν παροργισμῷ ἀδελφου έπιδῦναι τὸν ἣλιον, μή ποτε ἠ νὺξ διαστῇ (δημετεξὺ ἃμφοτέρων, καὶ κάταλιπη ἄν ἡμέρᾳ κρίσεως ἀπαραίτητον ἔγκλημα. Ὀτι ού δεῖ καιρὸν ἀναμένειν ἰπὶ ἑαυτοῦ διορθώσει, διὰ τὸ μὴ ἀσφαλες ἔχειν περὶ της αὔριον* ὅτι πολλοὶ πολλὰ βουλευσάμενοι την αὔριον οὐ κατέλαβον. Ὀτι ού δεῖ ἀπατᾶσθαι χορτασίᾳ κοιλίας, διʼ ἧς γίνονται φαντασίαινυκτεριναί. ’Ὁτι ού δεῖ περισπᾶσθαι εἰς ἄμετρον ἐργασίαν, καὶ ὑπερβαίνειν τοὺς ὄρουςτῆς αὐταρκείας, κατὰ τὸν Ἀπόστολον εἰπόνταο Ἔχοντες δὲ διατροφὰς, καὶ σκεπάσματα, τούτοις ἀρκεσθησόμεθα· ζὸτι ἡ περισσεία, ἡ ὑπὲρ τὴν χρείαν, εἰκόνα πλεονεξίας ἐμφαίνει, ἡ δε πλεονεξία ἀπόφασιν ἔχει εἰδωλολατρείας. Ὀτι ού δεῖ φιλάργυρον εἶναι, οὐδὲ θησαυρίζειν εἰς ἀνωφελῆ ἂ μὴ δεῖ. Ὀτι δεῖ τὸν προσερχόμενον Θεῷ ἁκτημοσύνην άσπὰζεσθαι κατὰ πάντα, καί καθηλῶμὲνον εἶναι τῷ φόβῳ τοῦ Θεοῦ, κατὰ Καθήλωσον ἐκ τοῦ φοβον σου τὰς τόν εἰπόντα· σάρκας μου· ἀπὸ γὰρ τῶν χριμάτων σου ἐφοβήθην. Δῴη δὲ ὁ Κύριος, μετὰ πάσης πληροφορίας ὑμᾶς ἁναδεξαμίνους τὰ εἰρημένα, εὶς δόξαν Θεοῦ καρπούς ἀξίους τοῦ Πνεύματος ἐπιδείξασθαι Θεοῦ εὐδοκία καὶ συνεργίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, Ἀ μὴν.

### English translation (Claude)

On the perfection of the life of monks. 1. Of the many things shown by the divinely inspired Scripture that must be accomplished by those eager to please God, I have felt it necessary to speak for the present, by way of brief reminder, only of those that have now been raised among you, as I have learned them from the divinely inspired Scripture itself, leaving the testimony about each, which is easy to find, for those occupied with reading to recognize, who will be able to remind others as well.
That the Christian must think thoughts worthy of the heavenly calling, and live worthily of the gospel of Christ. That the Christian must not be distracted, nor drawn away by anything from the remembrance of God and of his will and judgments. That the Christian, having become in all things superior to the righteous requirements of the law, must neither swear nor lie. That one must not speak evil; that one must not insult; that one must not quarrel; that one must not avenge oneself; that one must not return evil for evil; that one must not be angry. That one must be long-suffering, whatever one suffers, and rebuke the wrongdoer at the right time, not in a passion for one's own vengeance, but in a desire for the brother's correction, according to the Lord's commandment. That one must not say anything against an absent brother with the aim of slandering him, which is backbiting, even if what is said is true. That one must turn away from the one who backbites a brother. That one must not utter jests. That one must not laugh, nor put up with jesters. That one must not talk idly, saying something that neither benefits the hearers nor serves the necessary use permitted to us by God; so that those who work should be eager, as far as possible, to work in quiet, and good words themselves should be put to them by those who have been entrusted, after testing, with administering the word for the building up of the faith, so that the Holy Spirit of God may not be grieved. That none of those who come in should approach any of the brothers or speak with him on his own authority, before those appointed to care for good order in all things have tested how it pleases God for the common good. That one must not be enslaved to wine, nor be passionate about meat; and in general not be a lover of pleasure in any food or drink; for every contender exercises self-control in all things. That of the things given to each for use, one must not hold anything as one's own or store it up; but, in one's care, attending to all as belonging to the Master, one must not overlook anything that may happen to be thrown aside or neglected. That no one must be his own master, but, as one handed over by God into the service of his like-minded brothers, so must he both think and do everything, each in his own order.
2. That one must not grumble, either in scarcity of necessities or in the weariness of work, since those appointed with authority over these things have the judgment about each. That there must be no shouting, nor any other gesture or movement by which anger is characterized, or distraction from the full assurance that God is present. That one must measure the voice to the need. That one must not answer anyone or do anything boldly or contemptuously, but show reasonableness and respect toward all in everything. That one must not wink the eye with guile, or use any other gesture or movement of a limb that grieves a brother or shows contempt. That one must not adorn oneself in clothes or shoes, which is vanity. That one must use cheap things for the needs of the body. That one must spend nothing beyond need and for extravagance, which is misuse. That one must not seek honor or lay claim to the first places. That each must prefer all others to himself. That one must not be insubordinate. That one who is able to work must not eat in idleness; but even one who is occupied with some task done for the glory of Christ must force himself to diligence in work as far as he can. That each must, with the approval of those set over him, do everything with reason and full assurance, down to eating and drinking itself, as done for the glory of God. That one must not move from one work to another without the approval of those appointed to arrange such matters, unless perhaps some unavoidable need suddenly calls someone to the help of one who has failed. That each must remain in that to which he was appointed, and not, overstepping his own measure, intrude on what has not been assigned to him, unless those entrusted with these matters judge that someone needs help. That no one must be found going from one workshop to another. That one must not do anything out of rivalry or strife with anyone.
3. That one must not envy another's good repute, nor rejoice at anyone's failings. That one must, in the love of Christ, grieve and be broken at a brother's failings, and rejoice at his good deeds. That one must not be indifferent to those who sin, or keep silent toward them. That the one who rebukes must rebuke with all tenderness, in the fear of God, and with the aim of turning the sinner back. That the one who is rebuked or reproved must accept it readily, recognizing his own benefit in the correction. That when someone is being accused, another must not contradict the accuser in his presence or that of others. But if the charge ever seems unreasonable to someone, he should raise the matter privately with the accuser, and either convince or be convinced. That each must, as far as he can, conciliate the one who has something against him. That one must not bear a grudge against one who has sinned and repents, but forgive from the heart. That the one who says he repents of a sin must not only be pricked at heart for what he has sinned, but also bring forth fruits worthy of repentance. That the one who has been corrected for his first sins and been granted forgiveness, if he sins again, prepares for himself a judgment of wrath worse than the first. That the one who, after the first and second admonition, persists in his failing must be made known to the one set over the community, in case, being reproved by more, he may be ashamed. But if he is not corrected even so, he must be cut off from the rest as a cause of stumbling, and regarded as a Gentile and a tax collector, for the safety of those who work at the zeal of obedience, according to the saying, “When the ungodly fall, the righteous become afraid.” But one must also mourn over him as over a limb cut off from the body. That one must not let the sun go down on a brother's anger, lest the night separate the two and leave at the day of judgment an inescapable charge. That one must not wait for an occasion for one's own correction, because there is no security about tomorrow; for many who made many plans did not reach tomorrow. That one must not be deceived by filling the belly, through which come visions of the night. That one must not be distracted by immoderate work and overstep the bounds of sufficiency, according to the Apostle, who said, “Having food and covering, with these we shall be content”; because abundance beyond need displays an image of greed, and greed carries the sentence of idolatry. That one must not be a lover of money, nor store up for no use what one ought not. That the one who draws near to God must embrace poverty in all things, and be nailed to the fear of God, according to him who said, “Nail my flesh with the fear of you, for I am afraid of your judgments.” May the Lord grant that you, having received what has been said with all full assurance, may show fruits worthy of the Spirit to the glory of God, by the good pleasure of God and the cooperation of our Lord Jesus Christ. Amen.

### Scripture references

- Phil 1:27: allusion, high confidence
- Heb 3:1: echo, medium confidence
- Matt 5:34–37: allusion, high confidence
- Rom 12:17: allusion, high confidence
- Matt 18:15: allusion, high confidence
- Eph 4:29: allusion, medium confidence
- Eph 4:30: allusion, high confidence
- 1 Cor 9:25: quotation, high confidence
- Acts 4:32: echo, medium confidence
- 2 Thess 3:10: allusion, high confidence
- 1 Cor 10:31: allusion, high confidence
- 1 Cor 7:20: allusion, high confidence
- 1 Cor 13:6: echo, medium confidence
- Matt 18:35: allusion, high confidence
- Luke 3:8: allusion, high confidence
- John 5:14: allusion, medium confidence
- Matt 18:17: allusion, high confidence
- Prov 29:16: quotation, high confidence
- Eph 4:26: allusion, high confidence
- Jas 4:13–14: allusion, medium confidence
- 1 Tim 6:8: quotation, high confidence
- Col 3:5: allusion, high confidence
- Ps 119:120 (118:120 LXX): quotation, high confidence

### Translation notes

- Letter 22 (Benedictine), without address. Scripture alluded to: Phil 3:14 and 1:27 (heavenly calling; worthy of the gospel); Matt 5:34–37; Rom 12:17, 19; Matt 18:15; Eph 4:29–31; Eph 4:30 (not grieving the Spirit); 1 Cor 9:25; Acts 4:32; 1 Thess 4:11; 2 Thess 3:10; 1 Cor 10:31; 1 Cor 7:20; 1 Cor 13:6; Matt 5:23–24; Matt 18:35; Luke 3:8; John 5:14; Matt 18:17 (Gentile and tax collector); Prov 29:16 LXX (“When the ungodly fall, the righteous become afraid”); Eph 4:26; Jas 4:13–14; 1 Tim 6:8; Col 3:5; Ps 119:120 (LXX 118:120). The OCR is damaged in several places (e.g. the sentence on rebuking “must rebuke …”); translated by sense.

### Citation (SBL)

Basil, Ep. 22 (PG 32:288b–293c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-22).

## Letter 23

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-23
- Source: PG 32:293c–296c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends to an ascetic a man who wishes to renounce the world, asking that he be trained in the monastic life.

### Greek text

Παραθετικὴ πρὸς μονάζοντα. Ὀ δεῖνα, ὡς λέγει, καταγνούς τῆς τοῦ βίου ο τούτου ματαιότητος, καὶ καταμαθὼν, ὅτι τῆς ζωῆς ταύτης τὰ τερπνᾶ ἐνταῦθα τὴν καταστροφὴν ἔχει, ὕλας μόνον κατασκευάζοντα τῷ αἰωνίῳ πυρὶ, ταχεῖαν δὲ ἔχοντα τὴν πάροδον, κατέλαβέ με, βουλόμενος ἀποστῆναι μὲν τῆς μοχθηροῖς καὶ πολυστενεὶκτου ζωῆς, καταλιπεῖν δὲ τὰς τῆς σαρκὸς ἡδονὰς ἐπελθεῖν δὲ λοιπὸν τῇ ὁδῷ τῇ ἀγούσῃ ἐπὶ τὰς μονὰς τοῦ Κυρίου. Ἐπειδὴ οὖν ἀναγκαῖόν ἐστιν, εἰφύσει ἐν ἐπιθυμίᾳ καθέστηκε τῆς μακαρίας ὅντως διαγωγῆς, καὶ τὸν καλὸν καὶ ἐπαινούμενον ἔρωτα ἔσχεν ἐν τῇ ἑαυτοῦ ψυχῇ, ἀγαπήσας Κύριον τὸν Θεὸν ἡμῶν ἐξ ὅλης καρδίας, καὶ ἐξ ὅλης ἰσχύος, καὶ ἐξ ὄλης διανοίας, ὑποδειχθῆναι αὐτῷ ὑπό τῆς ὑμετέρας θεοσεβείας τὰ δυσχερῆ καὶ δυσάντητα τῇς στενῆς καὶ τεθλιμμένης ὀδοῦ, ἐν ἑλπίδ ι δὲ κῦτὸν καταστῆσαι τῶν νῦν τέως μὴ βλεπομένων, ἐν ἐπαγγελίαις δὲ ἀποκειμένων ἀγαθῶν τοῖς ἀξίοις τοῦ Κυρίου· διὸ γράφων παρακαλῶ τὴν ἀσύγκριτον ὑμῶν ἓν Χριστῷ τελειότητα, τυπῶσαι εἰ οἷόντε εἴη, καὶ δίχα μου ποιῆσαι τὴν τε ἁποταγὴν αὐτῷ κατά τὸ ἀρέσκον Θεῷ, καὶ στοιχειωθῆναι αὐτὸν κατὰ τὰ δόξαντα τοῖς ἁγίοις Πατράσι, καὶ ἐγγράφως ὑπʼ αὐτῶν ἕκτεθένταο ἤδη δὲ αὐτῷ προταθῆναι ἅπαντα ὅσα τῇ ἄκριβείᾳ δοκεῖ τῇ ἀσκητικῇ, καὶ οὕτως αὐτόν προσαχθῆναι τῷ βίῳ, αὐθαιρέτως ἀναδεξάμενον τοὺς ὑπερ τῆς εὐσεβείας ἀγῶνας, καὶ ὑπαγαγόντα ἑαυτὸν τῷ χρηστῷ τοῦ Κυρίου ζυγῷ, καὶ κατὰ μίμησιν τοῦ διʼ ἡμᾶς πτωχεύσάντος καὶ σάρκα φορέσαντος πολιτευσάμενον, καὶ κατὰ σκοπὸν δραμόντα πρὸς τὸ βραβεῖον τῆς οἶνω κλήσεως, τυχεῖν τῆς παρὰ τοῦ Κυρίου ἀποδοχῆς. Ἐγὼ γὰρ σπουδάζοντα αὐτὸν ἐνταῦθα δέξασθαι τὸν τῆς κατὰ Θεὸν ἀγάπης στέφανον ὑπερεθέμην, βουλόμενος μετὰ τῆς ὑμετέρας θεοσεβείας ἀλεῖψαι αὐτόν πρὸς τοὺς τοιούτους ἄθλους, καὶ ἕνα ὃν ἂν ὑμῶν αὐτὸς ἐπιζητὴσῃ ἐπιστῆσαι αὐτῷ ἁλείπτῆν, καλῶς παιδοτριβοῡντα καὶ παλαιστὴν δόκι- - μον ἀπεργαζόμενον διὰ τῆς συντόνου και μακαρίας ἐπιμελείας, τιτρώσκοντα καὶ καταβάλλοντα τόν κοσμοκράτορα τοῦ σκότους τοὺς αἰῶνος τούτου, καὶ

### English translation (Claude)

Commendatory letter to a solitary. So-and-so, as he says, having condemned the vanity of this life and learned that the delights of this life have their end here, preparing only fuel for the eternal fire and passing quickly, has come to me, wishing to withdraw from this toilsome and much-lamented life, to leave the pleasures of the flesh, and henceforth to enter on the road that leads to the dwellings of the Lord. Since, then, if he truly is set on desiring the really blessed life, and has the good and praiseworthy love in his soul, having loved the Lord our God with all his heart, all his strength, and all his mind, it is necessary that the hardships and difficulties of the narrow and afflicted way be shown him by your Godliness, and that he be established in the hope of the good things not yet seen but laid up in the promises for those worthy of the Lord, I therefore write and urge your perfection in Christ, which has no equal, to shape him, if possible, and without me to carry out his renunciation as pleases God, and to have him instructed in the elements according to what was decided by the holy Fathers and set out by them in writing; and then to set before him all that belongs to ascetic strictness, and so to bring him into the life, having freely undertaken the contests for godliness and placed himself under the kindly yoke of the Lord, living in imitation of him who became poor for our sake and bore flesh, and running toward the goal for the prize of the upward call, that he may obtain the Lord's approval. For though he was eager to receive here the crown of love according to God, I put him off, wishing, together with your Godliness, to anoint him for such contests, and to set over him as trainer whichever one of you he himself may seek, who will train him well and make him a proven wrestler by his intense and blessed care, wounding and throwing down the world ruler of the darkness of this age, and …

### Scripture references

- John 14:2: echo, medium confidence
- Mark 12:30: quotation, high confidence
- Matt 7:14: allusion, high confidence
- Rom 8:24–25: allusion, medium confidence
- Matt 11:29–30: allusion, high confidence
- 2 Cor 8:9: allusion, high confidence
- Phil 3:14: allusion, high confidence
- Eph 6:12: allusion, high confidence

### Translation notes

- Letter 23 (Benedictine), “To a solitary.” The end is lost in the scan (“…”). Scripture: John 14:2 (dwellings); Mark 12:30; Matt 7:14; Rom 8:24–25; Matt 11:29–30; 2 Cor 8:9; Phil 3:14; Eph 6:12.

### Citation (SBL)

Basil, Ep. 23 (PG 32:293c–296c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-23).

## Letter 24

- URL: https://sophiascriptura.com/fathers/basil-epistulae/10/#p-24
- Source: PG 32:296d–297d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil cautions the elder Athanasius against giving occasion for slander about his treatment of his children, and clears Timothy the chorepiscopus as the source of the report.

### Greek text

Ο Αθανασίῳ τῷ πατρὶ Ἀθανασίου τοῦ ἕπισκό· που Ἀγκίρας. ”Οτι μὲν κρειττονα εἶναι διαβολῶν ἀνθρώπου βίον τῶν χαλεπωτάτων ἐστιν, ἵνα μὴ τῶν ἀδυνάτων εἴπω αὐτός τε πέπεισμαι, καὶ τὴν σὴν χρηστότητα νομίζω μὴ ἀμφιβάλλεινο τὸ δὲ μηδεμίαν παρέχειν ἐξ ἑαυτῶν λαβὴν, μήτε τοῖς ἀκριβῶς ἐπιτηροῡσι τὰ πράγματα, μήτε τοῖς κατʼ ἐπήρειαν ἐφεδρεύουσιν ἱμῶν τοῖς ὀλισθήμασι, τοῦτο καὶ δυνατὸν, καὶ ἴδιον τῶν συνετῶς καὶ κατά τὸν τῆς εὐσεβείας σκοπόν τόν ἑαυτῶν βίον διεξαγόντων. Ἠμᾶς δὲ μὴ οὕτως εὐκόλους οἶου, μηδέ εύπαραγὼγους εἶναι, ὥστε ἀνεξετάστως τὰς παρὰ τῶν τυχόντων προσίεσθαι κπαρῥήσεις. Μεμνήμεθα γὰρ τοῦ πνευματικοῦ παραγγέλματος, μὴ χρῆναι προσδέχεσθαι ἀκοὴν ματαίαν παρεγγυῶντος. Πλὴν ἀλλʼ ἐπειδὴ ὑμεῖς αύτοί φατε, οἱ περὶ τοὺς λόγους ἐσπουδακότες, τὰ φαινόμενα τῶν ἀφανῶν εἶναι σημεῖα, τοῦτο ἀξιοῦμεν (καὶ μή βαρέως δέξῃ, εἶ τι ἓν διδασκαλίας εῖδει λεχθήσεται παρʼ ἡμῶνο τὰ γὰρ ἀσθενῆ τοῦ κόσμου καὶ τὰ ἕξουοενημὲνα ἕξελίξατο ὁ Θεὸς, καὶ διʼ αὐτῶν πολλάκις οἰκονομεῖ τὴν σωτηρίαν τῶν σωζομένων)· ὃ γε μὲν λέγω καὶ παραγγελλω, ἐκεῖνό ἐστι· πάντα μὲν λόγον, πᾶσαν δε πρᾶξιν καθήκουσαν περιεσκεμμένως ἐπιτελεῖσθαι· καὶ κατὰ τό ἀποστολικόν παραγο γελμα, μηδεμίαν ἐν μηδενί διδόναι προσκοπήν. Πρέπον γὰρ εἶναι τίθεμαι, ἀνδρὸς πολλὰ ἐν μαθήσει λόγων ἰδρώσαντος, έθνων δε καὶ πόλεων ἀρχὰς διευθύναντος, καὶ πρὸς μεγάλην προγόνων ἀρει τήν τὸν ζῆλον ἔχοντος, τόν βίον προκεῖσθαι εἰς ύπόδειγμα ἀρετῆς. Τὴν μέντοι περὶ τὰ τέκνα διάθεσιν ούχί λόγῳ νῦν ὀφείλεις δεικνύναι, ὃς γε πάλαι ἔδει· ξας, ἀφʼ οὗ πατὴρ ἐγένου, ξού μόνον τῇ φυσικῇ στοργῇ κεχρημένος, ἣν καὶ τὰ ἄλογα παρέχεται τοῖς ἐκ τόνοις, ὣς αὐτὸς τε εἶπας καὶ ἠ πεῖρα δείκνυσιν, ἀλλὰ καὶ ἐπιτείνειν τὴν ἀγάπην, δηλονότι ἐκ προαιρέσεως, ὅσῳ ὁρᾷς τοιαῦτα ὄντα, οἷα ἄξια εἶναι πατρικῶν προσευχῶν. Ὠστε οὐχ ἡμᾶς δεῖ περὶ τούτων πείθεσθαι· ἀρκοῦσα γὰρ ἡ ἐξ αὐτῶν τῶν γινομένων ἔστὶ μαρτυρία. Ἐκείνό γε μὴν οὐκ ἄκαιρον προσθεῖναι τῆς ἀληθείας ἕνεκεν, ὅτι οὐχ ὁ ἁδελφὸς Τιμόθεός ἐστιν ό χωρεπίσκοπος, ὁ ἀνενεγκὼν ἡμῖν τὰ θρυλληθέντα. Οὔτε γὰρ ἓν συντυχίᾳ, οὔτε διὰ γράμματος φαίνεται μικρὸν τι ἣ μεῖζον διαβολῆς ἐχόμενον περὶ σοῦ φθεγξάμενος. ’Ὥστε ἀκηκοέναι μέν τι ούκ ἀρνούμεθα· οὐ μὴν Τιμόθεον εἶναι τόν τὰς διαβολάς σοι κατασκευάζοντα. Ἀκούοντες δι πάντως, εἰ μή τι ἄλλο, τὸ γοῦν τοῦ Ἀλεξάνδρου ποιήσομεν, την ἑτέραν τῶν ἀκοῶν ἀκεραίαν ταμιευσόμεθα τῷ δ ιαβαλλομένῳ,

### English translation (Claude)

To Athanasius, the father of Athanasius bishop of Ancyra. That for a man's life to be above slanders is among the hardest things, not to say among the impossible, I myself am convinced, and I think your Goodness does not doubt it. But to give no handle of one's own making, either to those who watch affairs closely or to those who lie in wait spitefully for our slips, this is both possible and characteristic of those who lead their life wisely and with the aim of godliness. Do not suppose us so easygoing or so easily led as to admit without examination the accusations of any chance person. For we remember the spiritual precept that bids us not to receive an empty report. Nevertheless, since you yourselves who are devoted to letters say that what appears is a sign of what does not appear, we ask this (and do not take it ill if something is said by us in the form of teaching, for God has chosen the weak and despised things of the world, and through them often arranges the salvation of those who are being saved): what I say and urge is this, that every word and every fitting action be carried out with circumspection, and, according to the apostolic precept, that we give no offense in anything. For I consider it fitting that the life of a man who has toiled much in the learning of letters, who has governed nations and cities, and who is zealous for the great virtue of his ancestors, should be set forth as an example of virtue. As for your disposition toward your children, you ought to show it now not by word, as indeed you showed it long ago, from the time you became a father, using not only the natural affection that even irrational creatures show to their offspring, as you yourself said and experience shows; you ought also to intensify your love, plainly by choice, in proportion as you see them to be such as are worthy of a father's prayers. So it is not we who need to be persuaded about these things, for the testimony of the facts themselves is sufficient. This, however, it is not out of place to add for truth's sake, that it is not our brother Timothy the chorepiscopus who brought us the rumors. For he does not appear, either in conversation or by letter, to have said anything, small or great, that amounted to slander about you. So we do not deny that we have heard something, but it was not Timothy who contrived the slanders against you. But when we hear, we shall at least do what Alexander did, if nothing else: we shall keep one of our ears unprejudiced for the one slandered.

### Scripture references

- Exod 23:1: allusion, high confidence
- 1 Cor 1:27–28: allusion, high confidence
- 2 Cor 6:3: allusion, high confidence

### Extrabiblical texts

- Plutarch, Alex. 42 (Plutarch): allusion, medium confidence

### Translation notes

- Letter 24 (Benedictine). “Not to receive an empty report”: Exod 23:1 (LXX). God chose the weak: 1 Cor 1:27–28. “Give no offense”: 2 Cor 6:3. Alexander covering one ear when a man was accused, to keep it for the accused: an anecdote told of Alexander the Great (Plutarch, Alex. 42). A chorepiscopus was a country bishop under the city bishop.

### Citation (SBL)

Basil, Ep. 24 (PG 32:296d–297d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/10/#p-24).

## Letter 25

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-25
- Source: PG 32:297d–301b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil protests that Athanasius of Ancyra has publicly accused him on hearsay of writing mischief, and asks him to state his grievance openly.

### Greek text

Ἀθανασίῳ ἔπισκόπῳ Ἀγκύρας, 1. Ἀπήγγεὺάν μοί τινες τῶν ἐκ τῆς Ἀγκύρας πρὸς ἡμᾶς ἀφικομένων, πολλοὶ δὲ οὗτοι καὶ οὐδὲ ἀριθμᾶσαι ῥᾴδιον, σύμφωνα δε πάντες φθεγγόμενοι. σὶ τὴν φίλην κεφαλὴν (πῶς ἃν εὐφήμως εἴποιμι ;) οὐχ ὡς ἣδιστα μεμνῆσθαι ἡμῶν, οὗδὶ κατά τὸν σεαυτοῦ τρόπον. Ἐμε δε οὐδὶν ἐκπλήσσει τῶν ἀνθρωπίνων, εὗ ἴσθι, οὐδε ἀπροσδόκητος ἐστιν οὐδενὸς τῶν πάντων μεταβολὴ, πάλαι τὸ τῆς φύσεως ἀσθενὴς καὶ τό εὐπερίτρεπτον πρὸς τὰ ἐναντία καταμαθόντα Ὅθεν οὔτʼ εἶ τι τῶν ἡμετέρων μεταπίπτωκε, καὶέκ τῆς πρότερον τιμῆς λοιδορίαι καὶ ὕβρεις περὶ ἡμᾶς νῦν γίνονται, μέγα τοῦτο ποιοῦμαι, Ἀλλʼ ἐκεῖνό μοι παράδοξον ὡς ἀληθῶς καὶ ὑπερφυὲς ἐφάνη, τό σε εἶναι τον οὕτω πρὸς ἡμᾶς ἔχοντα, ὥστε ὀργίζεσθαι ἡμῖν καὶ χαλεπαίνειν, ἤδη δέ τι καὶ ἀπειλεῖν, ὡς ό τῶν ἀκουσάντων λόγος. Τῶν οὖν ἀπειλῶν καὶ πάνυ (εἰρήσεται γὰρ τάληθὲς) κατεγέλασαο ἦ κομιδῇ γʼ ἂν παῖς εἵην, τὰ τοιαῦτα μορμολὺκεια δεδοικωςι ἐκεῖνο δέ μοι καὶ φοβερόν καὶ πολλῆς φροντίδος ἄξιον ἔδοξε, τό τὴν σὴν ἀκρίβειαν, ἣν ἐν ὀλίγοις ἔρεισμα τε ὀρθότητος, καὶ τῆς ἀρχαίας καὶ ἀληθινῆς ἀγάπης σπέρμα εἰς παραμυθίαν ταῖς Ἐκκλησίαις σώζεσθαι πεπιστεύκαμεν, ἐπὶ τοσοῦτον τῆς παρούσης καταστάσεως μετασχεῖν, ὥστε τὰς παρὰ τῶν τυχόντων βλαφημίας κυριωτέρας ποιήσασθαι τῆς μακρᾶς ἡμῶν πείρας, καὶ πρὸς τὴν τῶν ἀτόπων ὑπόνοιαν χωρὶς ἀποδείξων ὑπαχθῆναι. Καίτοι τί λέγω ὑπόνοιαν; Ὀ γὰρ ἀκτῇσας καὶ διαπειληθεὶς, ὥς φασιν, οὐχ ὑπονοοῦντος, ἀλλὰ τοῦ ἤδη σαφῶς καὶ ἀναντιρῥητως πεισθέντος δοκεῖ πως ὀργὴν ἐνδεδεῖχθαι. 2.Αλλʼ, ὅπερ ἔφην, ἐπὶ τὸν καιρὸν τοῦτον ἀναφέρομεν τὴν αἰτίαν. Ἐπεὶ πόσον πόνου ἧν, ὦ θαυμάσιε, ἐν ἐπιστολῇ βραχείᾳ, περὶ ὧν ἐβούλου, οἱονεὶ μόνον μόνῳ διαλεχθῆναι· ἢ, εἰ μὴ ἐπίστευες γραφῇ τὰ τοιαῦτα, πρὸς ἑαυτὸν μπαπέμψασθαι; Εἰ δε πάντως ἐξειπεῖν ἔδει, καὶ ἀναβολῇ καιρόν οὐκ ἐδίδου τὰ δυσκάθεκτον της ὀργῆς· ἀλλʼ ἐνίγί τινι τῶν ἐπιτηδείων, καὶ στέγειν ἁπόρῥητα πεφυκότων, ἐξῆν δή που τῶν πρὸς ἡμᾶς λόγων χρήσασθαι διακόνῳ. Νυνὶ δὲ τίνος οὐχὶ περιτεθρύλληται τὰ ὦτα τῶν κατʼ ὁποιωδήποτε χρείαν ὑμῖν ἐπιφοιτώντων, ὡς ἡμῶν ἆτας τινὰς γραφόντων καὶ συγγραφόνο των; Τούτῳ γὰρ σέ φασι κεχρῆσθαι τῷ ῥήματι, οἱ ἰπὶ λέξεως τὰ σὰ διηγούμενοί. Ἐμὲ δὲ, ἐπὶ πολλὰ τὴν διάνοιαν ἀγαγόντα τὴν ἐμαυτοῦ, οὐδέν τι μᾶλλον τῆς ἀμηχανίας ἀφίησιν. Ὠστε με καὶ τοιοῦτόν τι εἰσῆλθε ” μή τις τῶν αἰρετικῶν κακούργως τοῖς ἑαυτοῦ συγγράμμασι τὸ ἐμὸν ὄνομα παραγράψας, ἐλύπησέ σου τήν ὀρθότητα, καὶ ἐκείνην ἀφεῖναι τὴν φωνὴν προηγάγετο. Ού γὰρ δὴ τοῖς γεγραμμένοις ὑφʼ ἡμῶν πρὸς τοὺς ἀνόμοιον κατʼ ούσίαν τολμήσαντας εἰπεῖν τὸν Υἱὸν καὶ Θεὸν τῷ Θεῷ καὶ Πατρὶ, ἦ πρὸς τοὺς κτίσμα καὶ ποίημα εἶναι τὸ Πνεῦμα τὸ ἅγιον βλασφημήσαντας, ταύτην ἂν ἐπενεγκεῖν τὴν λοιδορίαν ἠνέσχου, ό τοὺς μεγάλους ἄθλους ἐκείνους καὶ περιβοήτους ὑπὲρ τῆς ὀρθοδοξίας διενεγκών. Λύσαις δʼ ἂν ἠμῖς τὴν ἀμηχανίαν αὐτὸς, εἰ ἐθελήσειας τὰ κινήσαντά σε πρὸς τήν καθʼ ἡμῶν λύπην φανερῶς ἐξαγγεῖλαι.

### English translation (Claude)

To Athanasius, bishop of Ancyra. 1. Some of those who have come to us from Ancyra have reported to me (and they are many, not easy even to count, but all saying the same thing) that you, dear head (how shall I put it in words of good omen?), do not remember us very kindly, nor in your usual way. Nothing human astonishes me, be sure of that, and no one's change is unexpected to me, since I long ago learned the weakness of nature and how easily it turns to its opposite. So if something of ours has altered, and instead of the former honor there are now reproaches and insults concerning us, I do not make much of it. But this seemed to me truly strange and extraordinary: that you should be the one so disposed toward us as to be angry and indignant with us, and even, as the report of those who heard it goes, to utter some threat. At the threats, to tell the truth, I laughed outright; I should be a mere child indeed if I feared such bugbears. But this seemed to me both alarming and worthy of much concern: that your exactness, which we believed was preserved, as in few others, as a prop of orthodoxy and a seed of the ancient and true love for the comfort of the churches, should have shared so far in the present state of things as to give more weight to the slanders of chance persons than to your long experience of us, and to be led without proof into suspicion of absurdities. And yet why do I say suspicion? For one who is indignant and utters threats, as they say, seems to have shown the anger not of a man who suspects but of one already clearly and incontestably convinced.
2. But, as I said, we lay the cause on the present times. For how much trouble would it have been, my admirable friend, in a short letter to speak with me about what you wished, as one alone with one alone; or, if you did not trust such things to writing, to send for me to come to you? And if you had to speak out at all costs, and the irrepressibility of your anger allowed no delay, you could surely have used as the bearer of your words to us one of your friends who are by nature able to keep secrets. But as it is, whose ears among those who visit you on any business whatever have not been filled with the report that we write and compose certain mischiefs? For this is the word they say you used, those who report your sayings word for word. For my part, though I have turned my mind in many directions, I find no way out of my perplexity. So that something like this has even occurred to me: that perhaps one of the heretics, maliciously putting my name to his own writings, has grieved your orthodoxy and led you to utter that word. For surely you would not have brought that reproach against what we have written against those who dared to say that the Son is unlike God the Father in essence, or against those who blasphemed that the Holy Spirit is a creature and a thing made, you who have endured those great and famous contests on behalf of orthodoxy. You yourself could resolve our perplexity, if you would openly declare what moved you to your grievance against us.

### Translation notes

- Letter 25 (Benedictine). A footnote of Migne's edition (variant readings from the Harlay, Vatican, and Coislin manuscripts) had leaked into the text and is removed by a logged correction. Basil suspects a heretic had circulated writings under his name.

### Citation (SBL)

Basil, Ep. 25 (PG 32:297d–301b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-25).

## Letter 26

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-26
- Source: PG 32:301b–304a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil congratulates Caesarius on his escape from death (in the earthquake at Nicaea) and urges him to keep the resolutions made in danger.

### Greek text

Καισαρίῳ τῷ ἀδελφῷ Γρηγοφίον. ’Χάρις τῷ Θεῷ, τῷ τὰ ἑαυτοῦ θαυμάσια καὶ ἓν σοὶ ἔπιδείξαμένῳ, καὶ ἐκ τοσούτου Θανάτου διασώσαντί σε τῇ τε πατρίδι καὶ ἡμῖν τοῖς προσήκουσι. Λείπεται δὴ οὖν μὴ ἀχαρίστους ἡμᾶς ὀφθῆναι, μηδʼ ἀναξίους τῆς τοσαύτης εὐεργεσίας, ἀλλὰ κατά δύναμιν τὴν ἡμετέραν διαγγέλλειν τοῦ Θεοῦ τὰ παράδοξα· καὶ, ἧς ἔργῳ πεπειράμεθα φιλανθρωπίας, ταύτην ἀνυμνείνο καὶ μὴ λόγῳ μόνον ἀποδιδόναι τήν χάριν, ἄλλά καὶ ἔργῳ τοιοῦτον γενέσθαι, οἷον καὶ νῦν εἶναι πειθόμεθα, τεκμαιρόμενοι τοῖς περὶ σε θαύμασι. Καὶ ἕντι μείζόνως τῷ Θεῷ δουλεύειν παρακαλοῦμεν, προσθήκαις ἀεὶ τὸ φόβον συναύξοντα, καὶ εἰς τὸ τέλειον προκόπτοντα, ἵνα φρόνιμοι οἰκονόμοι τῆς ζωῆς ἡμῶν ἁποδειχθώμεν, εἰς ἣν ἡμᾶς ἡ ἀγαθότης τοῦ Θεοῦ ἐταμιεύσατο. Ei γὰρ καὶ πᾶσιν ἡμῖν πρόσταγμα ἐστι παραστῆσαι ἑαυτοὺς τῷ Θεῷ, ὡσεὶ ἐκ νεκρῶν ζῶντας, πῶς οῦχὶ μᾶλλον τοῖς ύψωθεῑσιν ἐκ τῶν πυλῶν τοῦ Gavii-ou; Τοῦτο δʼἆν μάλιστα, ὡς ἐμαυτὸν πείθω, κατορθωθείη, εἰ βουληθείημεν ἀεὶ τὴν αὐτὴν ἔχεινΔ δια-ι νοιαν, ἣν εἷχομεν ἐπὶ τοῦ καιροῦ τῶν κινδύνων, Πάντως γὰρ που εἰσῄει ἡμᾶς τοῦ βίου τὸ μάταιον, καὶ ὡς οὐδὲν πιστόν τῶν ἀνθρωπίνων, οὔτε πάγων, οὕτω ῥᾳδίως ἐχόντων τὰς μεταπτώσεις. Καί πού τις μεταμέλεια μὲν ἔκ τε τῶν εἰκότων ἐνεγίνετο ἡμῖν ἐπὶ τοῖς φθάσασινο ὑπόσχεσις δε περὶ τῶν ἐφεξῆς, εἰ περισωθείημεν, Θεῷ δουλι-τύεινΙ καὶ ἑαυτῶν ἐπιμέλεσθαι κατὰ πᾶσαν ἀκρίβειαν. Εἰ γὰρ τινα ἡμῖν ἔννοιαν ὁ τοῦ Θανάτου κίνδυνος ἐπικείμενος ἐνεδίδου, οἶμαί σε ἦ ταῦτα, ἢ ἐγγύτατα τούτων ἀναλογίζεσθαι τηνικαῦτα. Ὠστε ἀναγκαίου ὀφλήματος ἐκτίσει ὑπεύθυνοι καθεστήκαμεν. Ταῦτα ὁμοῦ μεν περι. χαρὴς ὡ τῇ τοῦ Θεοῦ δωρεᾷ, ὁμοῦ δὲ καὶ φροντίδα ἔχων περὶ τῶν μελλόντων, ἁπεθάρσησα ὑπομνῆσαι

### English translation (Claude)

To Caesarius, brother of Gregory. Thanks be to God, who has shown his wonders in you too, and has saved you from so great a death for your homeland and for us your friends. It remains, then, that we not be found ungrateful or unworthy of so great a benefit, but proclaim God's marvels as far as we can, and sing the praises of the love for mankind that we have experienced in fact; and that we render thanks not by word only, but also become in deed such as we are persuaded you now are, judging by the wonders worked in your case. And we urge you to serve God still more, always increasing in fear and advancing toward perfection, so that we may prove prudent stewards of the life for which God's goodness has preserved us. For if it is a command for all of us to present ourselves to God as alive from the dead, how much more for those who have been lifted up from the gates of death? This would best be accomplished, I am convinced, if we were willing always to keep the same mind that we had in the time of danger. For surely the vanity of life came home to us then, and how nothing human is trustworthy or secure, since it so easily changes. And, as was natural, some repentance arose in us for the past, and a promise for the future, if we were saved, to serve God and to take care of ourselves with all exactness. For if the imminent danger of death prompted any thought in us, I think that you then considered either these things or something very close to them. So we stand liable to pay a necessary debt. Rejoicing at God's gift, and at the same time concerned for the future, I have ventured to remind …

### Scripture references

- Rom 6:13: quotation, high confidence
- Ps 9:13 (9:14 LXX): allusion, high confidence
- Luke 12:42: echo, medium confidence

### Translation notes

- Letter 26 (Benedictine). Caesarius, brother of Gregory of Nazianzus, survived the earthquake at Nicaea in 368. The end of the letter is lost in the scan (“…”). “Present yourselves to God as alive from the dead”: Rom 6:13. “Lifted up from the gates of death”: Ps 9:13 (LXX 9:14). “Prudent stewards”: cf. Luke 12:42.

### Citation (SBL)

Basil, Ep. 26 (PG 32:301b–304a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-26).

## Letter 27

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-27
- Source: PG 32:304b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, kept at home by illness and winter, hopes to visit Eusebius of Samosata if the famine allows.

### Greek text

Εὐσεβίῳ ἓπισκόπῳ Σαμοσάτων. Ὀτε τῇ τοῦ Θεοῦ χάριτι καὶ τῇ βοηθείᾳ τῶν σῶν προσευχῶν μικρὸν ἀναφέρειν ἐν τῆς ἀρρωστίας ἔδοξα, καὶ ἀνελεξάμην ἐμαυτοῦ τὰς δυνάμεις, τότε ὁ χειμὼν ἐπεγένετο, οἶκοι καθείργων ἡμᾶς, καὶ κατὰ χώραν μένειν συναναγκάζων. Εἰ γὰρ καὶ πολλῷ κουφότερος τῆς συνηθείας ἀπήντησεν · ἀλλʼ οὖν ἔμοιγε ἱκανὸς εἰς ἐμπόδιον, οὐχ ὅπως ὁδοιπορεῖν διʼ αὐτοῦ, ἀλλʼ οὐδὲ μικρὸν προκύπτειν τοῦ δωματίου δύνασθαι. Ἐστι δέ μοι οὐδὲ τοῦτο μικρὸν, τὸ καταξιοῦσθαι διὰ γραμμάτων ὁμιλεῖν τῇ θεοσεβείᾳ σου, καὶ τῇ ἐλπίδι τῶν ἀντιδόσεων ἤδη προαναπαύεσθαι. Εἰ δὲ καὶ ὁ καιρὸς ἐνδοίη, καὶ τῆς ζωῆς ἡμῖν ἔτι λείποιτο χρόνος, καὶ μὴ ἄπορον ἡμῖν τὴν ὁδὸν ὁ λιμὸς ἀπεργάσαιτοο ταχὺ ἂν τάχοιμεν τῆς ἐπιθυμίας διὰ τῶν σῶν προσευχῶν καὶ ἐπὶ τῆς ἑστίας σε καταλαβόντες, κατὰ πᾶσαν σχολὴν τῶν μεγάλων θησαυρῶν τῆς ἐν σοὶ σοφίας ἐμφορηθείημεν.

### English translation (Claude)

To Eusebius, bishop of Samosata. When, by the grace of God and the help of your prayers, I seemed to recover a little from my illness and gathered my strength, then winter came on, shutting us up at home and forcing us to stay where we were. For even though it came much milder than usual, it was enough to hinder me, not only from traveling through it, but even from being able to peep out of my room a little. Yet even this is no small thing for me, to be thought worthy to converse with your Godliness by letter and already to find rest in the hope of your replies. And if the season permits, and some time of life is still left us, and the famine does not make the road impassable for us, we may quickly obtain our desire through your prayers, and, finding you at your hearth, fill ourselves at full leisure with the great treasures of the wisdom that is in you.

### Translation notes

- Letter 27 (Benedictine). The famine is that of Cappadocia in 368.

### Citation (SBL)

Basil, Ep. 27 (PG 32:304b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-27).

## Letter 28

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-28
- Source: PG 32:304b–309b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles the church of Neocaesarea on the death of its bishop Musonius, praises his faithfulness to ancient tradition, and urges them to choose a worthy successor in peace.

### Greek text

Τῇ Ἐκκλησία Νεοκαισαρείας παραμυθητική. 1. Ἀπῄτει τὰ συμβάντα τὴν ἡμῶν αὐτῶν παρ·ουσίαν, τοῦ τε τὴν τιμὴν τῷ μακαρίῳ τοῖς οἱ· κειοτάτοις ὑμῖν συνεκπληρῶσαι, καὶ τοῦ τῆς ἐπὶ τῷ πάθει κατηφείας ἀπʼ αὐτῆς τῆς θέας τῶν σκνθρωποτέρων συμμετασχεῖν, καὶ ὥστε τῶν ἀναγκαίων βουλευμάτων ὑμῖν κοινωνῆσαι· ἐπεὶ δι τὴν σωματικὴν συνάφειαν πολλὰ τὰ διακωλύοντα, λειπόμενον ἦν διὰ τοῦ γράμματος κοινωνεῖν ὑμῖν τῶν παρόντων. Τὰ μὲν οὖν τοῦ ἀνδρὸς θαύματα, ἐφʼ οἷς καὶ μάλιστα τὴν ζημίαν ἡμῖν ἀφόρητον ὑπάρχειν λογίζεσθαι, οὔτʼ ἂν ἐπιστολῆς μέτρον ὑποδέξαιτο, καὶ ἄλλως ἄωρον ἀνδραγαθημάτων πλήθει τὸν λόγον προσάγειν, οὑτω συμπεπτωκυίας τῆς ψυχῆς ἡμῶν ἐπὶ τῇ λύπῃ. Τί γὰρ τῶν ἐκείνου τοιοῦτον, οἷον ἣ τῆς μνήμης ὑμῶν ἐκπεσεῖν, ἦ σιωπᾶσθαι ἄξιον νομισθῆναι; Πάντα μὲν γὰρ ἀθρόως εἰσάπαξ εἰπεῖν ἀμήχανον τό δε ἐκ μέρους λέγειν δέδοικα μὴ προδοσίαν ἔχῃ τῆς ἀληθείας. Οῖχεται ἀνὴρ διαφανέστατα δὴ τῶν καθʼ ἑαυτὸν πᾶσιν όμοῦ τοῖς ἀνθρωπίνοις ὑπερενεγκὼν ἀγαθοῖς, ἔρεισμα πατρίδος, Ἐκκλησιῶν κόσμος, στῦλος καὶ ἑδραίωμα τῆς ἀληθείας, στερέωμα τῆς εἰς Χριστὸν πίστεως, οἰκείοις ἀσφάλεια, δυσμαχώτατος τοῖς ὑπεναντίοις, φύλαξ πατρῴων θεσμῶγ, νεωτεροποιίας ἐχθρός ἐν ἑαυτῷ δ εικνὺς τό παλαιὸν τῆς Ἐκκλησίας σχῆμα, οἷον ἀπό τινος ἱεροπρεποῡς εἰκόνος, τῆς ἀρχαίας καταστάσεως, τὸ εἶδος τῆς ὑπʼ αὑτὸν Ἐκκλησίας διαμορφῶν, ᾧστε τοὺς αύτῷ συγγενομένους τοῖς πρὸ διακοσίων ἐτῶν καὶ ἐπέκεινα φωστήρων τρόπον ἐκλάμψασι συγγεγονέναι δοκεῖν. Οὕτως οὐδὲν οἴκοθεν οὑδὲ νεωτέρας φρενὸς εὑρημα προέφερεν ό ἀνὴρ· ἀλλὰ, κατά τὴν Μωυσέως εὐλογίαν ᾔδει προκομίζειν ἐκ τῶν ἀδύτων τῆς καρδίας αὑτοῦ ἀγαθῶν θησαυρῶν, παλαιὰ παλαιῶν, καὶ παλαιά ἀπὸ προσώπου νέων. Ταύτῃ τοι καὶ τῆς προτιμησεως οὑ κατά τήν ἡλικίαν ἐν τοῖς συλλόγοις τῶν ὁμοτίμων ἠξιοῦτο, ἀλλʼ ὑπὲρ πάντας ἧν τῷ τῆς σοφίας ἀρχαίῳ, ἐκ κοινῆς συγχωρήσεως τό πρωτεῖον καρπούμενος. Ὀσον δὲ τῆς τοιαύτης ἀγωγῆς τὸ κέρδος, οὐδεὶς ἂν ἐπιζητήσειε, πρὸς ὑμᾶς ἀποβλέπων. Μόνοι γὰρ, ὧν ῖσμεν, ἦ κομιδῆ γε ἐν ὀλίγοις, ἐν χειμῶνι τοσούτῳ καὶ λαίλαπι πραγμάτων ἀκύμαντον τῇ ἐκείνου κυβερνήσει τὴν ζωὴν διηγάγετε. Οὑ γὰρ ἥψατο ὑμῶν αἱρετικῶν πνευμάτων ζάλη, καταποντισμοὺς ἔπάγουσα καὶ ναυάγια ταῖς εὑπεριτρέπτοις ψυχαῖς. Μὴτε ’ δὲ ἅψαιτό ποτε, ὦ Δέσποτα τῶν ἁπάντων, ὃς τῷ σῷ θεράποντι Γρηγορίῳ, τῷ ἐξ ἀρχῆς πηξαμένῳ τὴν κρηπῖδα τῆς Ἐκκλησίας, τῆς ἐπὶ μήκιστον ἀταραξίας τὴν χάριν εδωκας. Ἣν μὴ προδῶτε ὑμεῖς ἐν τῷ παρόντι καιρῷ· μηδὲ θρήνων ἀμετρίᾳ, καὶ τῷ ἐκδότους ἑαυτούς τοῖς λυπηροῖς ποιῆσαι, τοὺς τῶν ἀναγκαίων καιρούς τοῖς ἐφεδρεύουσι πρόησθε. Ἀλλʼ εἰ δεῖ πάντως θρηνεῖν (ὥσπερ οὑν οὗ φημι, ἶνα μὴ ὁμοιωθῶμεν ἑν τούτῳ τοῖς μὴ ἔχουσιν ἐλπίδα), ὑμεῖς δὲ, εἰ δοκεῖ, οἷόν τις χορὸς πενθήρης τὸν κορυφαῖον ἑαυτῶν προστησάμενοι, ἐμμελέστερον μετʼ ἐκείνου τὸ συμβὰν ἀποκλαύσατε. 2. Καίτοιγε εἰ καὶ μὴ ἐπʼ ἓσχατου γήρως ἤλαυνεν 6 ἀνὴρ, ἀλλʼ οὖν τοῦ γε χρόνου ἕνεκεν τῆς ὑμετέρας ἐπιστασίας, ούκ ἐνδεῶς εἶχε τοῦ βίου. Τοῦ τε σώματος τοσοῦτον μετεῖχεν, ὅσον τῆς ψυχῆς τὸ καρτερόν ' ἐπὶ ταῖς ἀλγηδόσιν αὐτοῦ δεικνύναι. Τυχόν δὲ οἷν τις ὑμῶν ὑπολάβοι, ὃτι καὶ 6 χρόνος αὔξησις συμπαθείας, καὶ προσθήκη φίλτρου, ούχὶ ἀφορμὴ κόρου τοῖς πειραθεῖσιν ἐγγίνεται, ὥστε, ὅσῳ ἓν πλείονι χρόνῳ τῆς εὐεργεσίας πεπείρασθε, τοσούτῳ μᾶλλον τῆς ἀπολείψεως ἐπαισθάνεσθαι ° σώματος δὲ δικαίου καὶ σκιά τοῦ παντὸς ἀξία τοῖς εύλαβέσι, Καὶ εἴη γε πολλοὺς ὑμῶν ἐπὶ ταύτης εἶναι τῆς διανοίας (ούδέ γὰρ αὐτὸς ἀμελῶς ἔχειν τοῦ ἀνδρός φημι χρῆναι)ο ἀλλʼ ἀνθρωπίνως συμβουλεύω τὸ λυπηρόν διαφέρειν. Ἐπεὶ ὅσα γέ ἔστιν εἰπεῖν ἀποκλαιομένους τὴν Cnμίαν, οὐδὲ ἐμὲ αὐτὸν διαφεύγει. Σιωπᾷ μὲν γλῶττα, ποταμοῖς ῖσα τὰς ἀκοὰς ἐπικλύζουσα· καρδίας δὲ βάθος, οὐδενὶ τέως καταληπτὸν, ὀνείρων ἀσθενέστερον, ὅσα γε πρὸς ἀνθρώπους, διιπτάμενον οἴχεται. Τίς ὀξύτερον ἐκείνου προϊδέσθαι τό μέλλον; τίς ἐν οὕτω σταθερῳ καὶ παγίῳ τῆς ψυχῆς ἤθεί ἀστραπῆς τάχιον τοῖς πράγμασιν ἐπελθεῖν ἱκανός; Ὦ πόλις πολλοῖς μὶν ἤδη προειλημμένη πάθεσιν, ὑπʼ οὐδενός γε μὴν οὕτως εἰς αὐτὰ τὰ καίρια τοῦ βίου ζημιωθεῐσαι Νῦν ἀπηνθηκέ σοῖ κόσμος ὁ κάλλιστοςο Ἐκκλησία δε μέμυκε, καὶ σκυθρωμάζουσι πανηγύρεις, καὶ τὸ ἱερὸν συνέδριον τὸν κορυφαῖον ἔπιποθεῖ, λόγοι δὴ μυστικοὶ τὸν ἐξηγητὴν ἀναμένουσιν, οἱ παῖδες τὸν πατέρα, οἱ πρεσβῦται τὸν ἡλικιώτην, οἱ ἐν τέλει τὸν ἔξαρχον, ό δῆμος τὸν προστάτην, οἱ βίου δεόμενοι τὸν τροφέα. πάντες αὐτόν ἐκ τῶν οἰκειοτάτων ὀνομάτων ἀνακαλούμενοι, ἑπὶ οἰκείῳ πάθει οἰκεῖον αὐτῷ καὶ προσήκοντα ἕκαστος τὸν θρῆνον αἴρουσιν. Ἀλλά ποῦ μοι 6 λόγος ύφ“ ἡδονῆς τῶν δακρύων ἐκφέρεταις Ούκ ἀνανηψομεν; ούχ ἡμῶν αὐτῶν γενησόμεθα; οὐκ ἀποβλέψομεν πρὸς τόν κοινὸν Δεσπόο την, ὃς, ἕκαστον τῶν ἁγίων τῇ ἰδίᾳ γενεᾷ ἐπιτρέψας ὑπηρετήσασθαι, τοῖς καθήκουσι χρόνοις πρὸς ἑαυτὸν πάλιν ἀνεκαλέσατο, Νῦν ἐν καιρῷ τῶν ἐκεινου φωνῶν ύπομνὴσθητε · ὃς ἐκκλησιάζων ύμῖν ἀεὶ δ ιεστέλλετο, Βλέπετε, λέγων, τοὺς κύνας, βλέπετε τοὺς κακοὺς ἐργάτας. Πολλοὶ οἰ κύνες. Τί λέγω κύνες ; Λύκοι μὲν οὖν βαρεῖς, ἐν ἐπιφανείᾳ προβάτων τὸ δολερὸν ὑποκρύπτοντες, πανταχοῦ τῆς οἰκουμένης τὸ Χριστοῦ ποίμνιον διασπῶσιν. Ούς φυλακτέον ύμῖν, ἕγρηγορικοῦ τινος ποιμένος ἐπιστασίᾳ. Ὃν ὑμέτερον μὲν αἰτῆσαι, φιλονεικίας πάσης καὶ φιλοπρωτίας τὰς ψυχὰς καθαρεύοντας, τοῦ Κυρίου δί ἀναδεῖξαι · ὃς ἀπὸ τοῦ μεγάλου προστάτου τῆς Ἐκκλησιας ὑμῶν Γρηγορίου μέχρι τοῦ μακαρίου τούτου, ἄλλον ἐπʼ οἳλλῳ προστιθεὶς καὶ συναρμόζων ἀεὶ, οἷον ἔκ τινος ἆρμοῦ λίθων πολυτελῶν, θαυμαστὸν οἷον κάλλος τῆς Ἐκκλεσίας ὑμῶν ἐχαρίσατο. Ὠστε οὐδὲ τῶν ἐφεξῆς ἁπελπιστέονο Οἵδε γὰρ Κύριος τοὺς ὄντας αὐτοῦ · καὶ ἀγάγοι ἂν εἰς τὸ μέσον τοὺς παρʼ ἡμῶν τυχὸν ού προσδοκωμένους. 3. Πάλαι με θέλοντα τῶν λόγων παύσασθαι ὡ ὀδύνη τῆς καρδίας οὐκ ἐπιτρέπει ο ἀλλʼ ἕπισκήπτω ὑμῖν πρὸς τῶν Πατέρων, πρὸς τῆς ὀρθῆς πίστεως, πρὸς τοῦ μακαρίου τούτου, διαναστῆναι τὴν ψυχὴν, οἰκεῖον ἕκαστον ἑαυτοῦ τὸ σπουδαζόμενον κρίναντα, καὶ τῆς ἐφʼ ἑκάτερα τῶν πραγμάτων ἐκβάσεως πρῶτον αύτὸν ἀπολαύσειν ἡγούμενον, μηδὲ, τὸ τοῖς πολλοῖς συμβαῖνον, πρὸς τὸν πλησίον τὴν τῶν κοινῶν ἐπιμεῢειαν ἀπωθεῖσθαι · εἶτα, ἑκάστου τῇ αὐτοῦ διανοίᾳ τῶν πραγμάτων ὀλιγωροῦντος, λαθεῖν ἅπαντας ’ίδ ιον ἑαυτοῖς κακὸν διὰ τῆς ἀμελείας ἐπισπασαμένους, Ταῦτα εἴτε ὡς γειτόνων συμπάθεια, εἴτε ὥς ὁμοδοξούντων κοινωνία, εἴτε καὶ, ὅπερ ἀληθέστερόν ἐστι, τῷ τῆς ἀγάπης πειθομένων νόμῳ, καὶ τὸν ἑκ τοῦ σιωπῆσαι κίνδυνον ἐκκλινὸντων, μετὰ πάσης εύνοίας δέξασθε · πεπεισμένοι, ὅτι καύχημα ἡμῶν ἐστε, καθάπερ καὶ ἡμεῖς ὑμῶν εἰς τὴν ἡμέραν τοῦ Κυρίου, καὶ ὅτι ἐκ τοῦ δοθησομίνου ποιμένος ὑμῖν ἦ ἐπι πλέον· τῷ συνδέσμῳ τῆς ἀγάπης ἑνωθησόμεθα, ἦ πρὸς παν τελῆ διάστασιν · ὃ μὴ γένοιτο, μηδὲ ἔσται τῇ τοῦ Θεοῦ χάριτι, οὐδʼ ἂν αὐτὸς εἰποιμι νῦν βλάσφημον οὐδέν. Τοῦτο δὲ εἰδέναι ὑμᾶς βουλόμεθα, ὅτι, εἰ καὶ πρὸς τὴν εἰρήνην τῶν Ἐκκλησιῶν συντρέχοντα ἡμῖν οὐκ ἔσχομεν τὸν μακάριον διά τινας. ὡς αὐτὸς ἡμῖν διεβεβαιοῦτο, προλήψεις, ἀλλʼ οὖν γε τῆς πρὸς αὐτὸν ὁμοδοξίας, καὶ τοῦ ἀεὶ κοινωνὸν ἐπικαλεῖσθαι τῶν πρὸς τοὺς αἱρετικοὺς ἀγώνων, ὑπὸ μάρτυρι τῷ Θεῷ καὶ ἀνθρώποις τοῖς πεπειραμένοις ἡμῶν οὐδένα καιρὸν ἀπελείφθη μιν.

### English translation (Claude)

To the church of Neocaesarea, a letter of consolation. 1. What has happened called for our presence in person, both to join you, his nearest ones, in paying honor to the blessed man, and to share in the dejection at the loss from the very sight of the sadder things, and to take part with you in the necessary deliberations. But since there are many obstacles to bodily meeting, it remained to share the present circumstances with you by letter. The man's marvels, for which we especially reckon the loss unbearable, would not fit within the measure of a letter; and besides, it is untimely to bring our speech to the multitude of his great deeds when our soul has so sunk under grief. For which of his qualities is such as could slip from your memory, or be thought worth passing over in silence? To say everything at once is impossible; and to speak of a part, I fear, would amount to a betrayal of the truth. Gone is a man who most clearly surpassed those of his time in all human goods together: the prop of his homeland, the ornament of the churches, a pillar and ground of the truth, a buttress of faith in Christ, a safeguard to his own people, most formidable to opponents, a guardian of the ancestral ordinances, an enemy of innovation, showing in himself the ancient form of the church, and shaping the appearance of the church under him on the pattern of the ancient constitution, as though from some sacred image, so that those who were with him seemed to be with those who shone like lights two hundred years and more ago. So the man brought forward nothing of his own, no invention of a newer mind; but, according to the blessing of Moses, he knew how to bring forth from the inner shrines of his heart good treasures, “old of old, and old from before the new.” For this reason he was honored with precedence in the assemblies of his peers not by his age, but by the antiquity of his wisdom he enjoyed the first place above all by common consent. How great the profit of such guidance was no one would need to ask who looks at you. For you alone, of those we know, or at least with very few, passed your life without storm under his steering in so great a winter and tempest of affairs. For the gale of heretical spirits, which brings drownings and shipwrecks to easily overturned souls, did not touch you. And may it never touch you, O Master of all, who gave your servant Gregory, who from the beginning laid the foundation of the church, the grace of the longest freedom from disturbance. Do not you betray it in the present time; do not, by excess of lamentation and by giving yourselves up to grief, surrender the times for necessary action to those lying in wait. But if you must lament at all (as I do not say you should, lest we be made like in this to those who have no hope), then, if you think fit, like a mourning chorus that has set its leader at its head, weep over what has happened more harmoniously with him.
2. Yet, even if the man did not reach extreme old age, still, with respect to the length of his presidency over you, his life was not lacking. He had so much of the body as to show the strength of his soul in his pains. Perhaps one of you might reply that time brings to those who have experienced it an increase of affection and an addition of love, not an occasion for satiety, so that the longer you have experienced his benefits, the more you feel his departure; and that to the devout even the shadow of a righteous man's body is worth everything. And may many of you be of this mind (for I myself do not say that you should be indifferent toward the man); but I counsel you to bear the grief as men. For whatever can be said by those bewailing the loss does not escape me either. Silent is the tongue that flooded our ears like rivers; and the depth of a heart hitherto comprehensible to no one has flown away, slighter than dreams, as far as men are concerned. Who foresaw the future more keenly than he? Who, with a character of soul so steady and firm, was able to meet events faster than lightning? O city, already overtaken by many sufferings, but by none so damaged in the very vital points of its life! Now your fairest ornament has faded; the church is mute, the festivals are gloomy, the sacred council longs for its leader, the mystical words await their interpreter, the children their father, the old men their contemporary, the magistrates their chief, the people their champion, those in need their nourisher. All, calling on him by the most familiar names, each raise a lament fitting and proper to him for their own grief. But where is my speech carried by the pleasure of tears? Shall we not come to our senses? Shall we not be ourselves again? Shall we not look to the common Master, who, having permitted each of the saints to serve his own generation, called him back to himself at the appointed times? Now in season remember his words, he who in his preaching to you always warned you, saying, “Beware of the dogs, beware of the evil workers.” Many are the dogs. Why do I say dogs? Rather, grievous wolves, hiding their guile under the appearance of sheep, are tearing Christ's flock apart all over the world. You must guard against them under the oversight of a watchful shepherd. It is yours to ask for him, keeping your souls pure of all contentiousness and love of preeminence; it is the Lord's to reveal him, who, from the great champion of your church Gregory down to this blessed man, adding one to another and always fitting them together, as in a setting of precious stones, has given your church a beauty marvelous indeed. So we must not despair of what follows either. For the Lord knows those who are his; and he may bring forward those perhaps not expected by us.
3. I have long wished to end my words, but the pain of my heart does not allow it. I charge you, by the Fathers, by the right faith, by this blessed man, to rouse up your souls, each judging what is being striven for to be his own concern, and thinking that he himself will be the first to enjoy the outcome of matters either way; not, as happens with most, pushing the care of common things onto his neighbor, so that then, when each in his own mind neglects affairs, all unawares draw on themselves a private evil through negligence. Receive these words with all goodwill, whether as the sympathy of neighbors, or as the fellowship of those who share the same faith, or, what is truer, as from men obeying the law of love and avoiding the danger of keeping silent; being persuaded that you are our boast, as we are yours, for the day of the Lord, and that through the shepherd who will be given you we shall either be united more closely by the bond of love or be wholly separated, which God forbid, nor will it be, by God's grace; nor would I myself now say anything ill-omened. This we want you to know: that although, because of certain prejudices, as he himself assured us, we did not have the blessed man working with us for the peace of the churches, yet in our agreement in faith with him, and in always calling on him as a partner in the contests against the heretics, we have never on any occasion fallen short, as God and the men who have experience of us are witnesses.

### Scripture references

- 1 Tim 3:15: allusion, high confidence
- Lev 26:10: quotation, high confidence
- 1 Thess 4:13: allusion, high confidence
- Acts 13:36: allusion, high confidence
- Phil 3:2: quotation, high confidence
- Acts 20:29: allusion, high confidence
- Matt 7:15: allusion, high confidence
- 2 Tim 2:19: quotation, high confidence
- 2 Cor 1:14: allusion, high confidence
- Col 3:14: echo, medium confidence

### Translation notes

- Letter 28 (Benedictine). The bishop is Musonius of Neocaesarea (d. 368). “Gregory” is Gregory Thaumaturgus, founder of that church. “Old of old, and old from before the new” is Lev 26:10 (LXX), here called the blessing of Moses. Scripture: 1 Tim 3:15; 1 Thess 4:13; Acts 13:36; Phil 3:2; Acts 20:29; Matt 7:15; 2 Tim 2:19; 2 Cor 1:14; Col 3:14.

### Citation (SBL)

Basil, Ep. 28 (PG 32:304b–309b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-28).

## Letter 29

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-29
- Source: PG 32:312a–312d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Fragment: Basil laments to the church of Ancyra the death of its bishop Athanasius and fears divisions over his successor.

### Greek text

ξις τῆς βαρυτάτης ἀγγελίας τοῦ συμβάντος κακοῦ, Επεὶ δε μικρόν πως τῆς ἀφασίας ἀνηνέγκαμεν, ἣν ὡς οἱ βροντῆ μεγάλη τὰς ἀκοὰς καταπλαγέντες, πεπόνθαμεν - ἀναγκαίως νῦν έπεστενάξαμεν τῷ σνμβάντι, καὶ μεταξὺ ὀδυρόμενοι τὴν επιστολὴν ὑμῖν ἐξεπέμψαμεν · οὐ ’παρακλήσεως ἕνεκεν, (τίς γὰρ ἂν καὶ λόγος εὑρεθείη τοσαύτης συμφορᾶς ἰατρός ;) ἀλλά τὴν ὀδύνην τῆς καρδίας ἡμῶν, καθʼ ὅσον δυνατόν, ἐκτῆς φωνῆς, ταύτης ὑμῖν διασημαίνοντες. Νῦν ἐδεόμην τῶν Ἰερεμίου θρήνων, καὶ εἰ δή τις ἄλλος τῶν μακαρίων ἀνδρῶν συμφορᾶς μέγεθοςέμπαθῶς ἀπωδύρατο. Πέπτωκεν ἀνὴρ, στῦλος τῷ ὄντι καὶ ἑδραίωμα τῆς Ἐκκλησιας · μᾶλλον δι αὐτὸς μεν πρὸς τὴν Δμακαρίαν ζωὴν ἀρθεὶς ἀφʼ ἡμῶν οἴχεται ° κίνδυνος δὲ οὐ μικρός, μὴ πολλοὶ τῷ έρείσματι τούτῳ ὑπεξαιρεθέντι συγκαταπέσωσι, καὶ τὰ σαθρά τινων φανερὰ γένηται. Κέκλεισται στόμα παῤῥησίας τε δικαίας καὶ λόγους χάριτος ἐπʼ οἰκοδομῇ τῆς ὅντως έν Θεῷ κινουμένης. *Ω ποσάκις μοι (κατηγορήσω γὰρ ἐμαυτοῦ) iusta” ἀγανακτῆσαι κατά τοῦ ἀνδρὸς · ὅτι, ὅλως γενόμενος τῆς ἐπιθυμίας τοῦ ἀναλῦσαι καὶ σύν Χριστῷ εἶναι, τὸ ἐπιμεῖναι έν τῇ σαρκὶ οὐ προετίμησε διʼ ἡμᾶς. Πρός τίνα λοιπὸν τὰς φροντίδας τῶν Ἐκκλησιῶν ῦπερθώμεθα ; τίνα κοινωνόν τῶν λυπηρῶν λάβωμενς τίνα μεριστὴν τῆς εὐφροσύνης; Ὢ. τῆς δεινῆς ὅντως καὶ σκυθρωπῆς ἐρημίαςι Πῶς ἀκριβῶς ὡμοιώθημεν πελεκᾶνι έρημικῷ ; Ἀλλὰ μην τά γε συναφθέντα μέλη τῆς Ἐκκλησίας, οἷον ὑπό ψυχῆς τινος, τῆς ἐκείνου προστασίας, εἰς μίαν συμπάθειαν καὶ ἀκριβῆ κοινωνίαν συναρμοσθέντα, καὶ φυλάσσεται διὰ τοῦ συνδέσμου τῆς εἰρήνης πρὸς τήν πνέυματικὴν ἀρμολογίαν παγίως, καί φυλαχθήσεται εἰς ἀεὶ, τοῦτο τοῦ Θεοῦ χαριζομένου, έδραία μένειν καὶ ἀμετακινητα τῆς μακαρίας ἐκείνης ψυχῆς τὰ ἔργα, ὅσα ἒνἠθλησε ταὶς Ἐκκλησίαις τοῦ Θεοῦο Πλὴν ἀλλʼ ὅ ἀγὼν οὐ μικρὸς, μή τινες πάλιν ἔριδες καὶ διχοστασίαι, ἐπὶ τὴν ἐκλογὴν τοῦ προστατοῦντος ἀναφυείσαι, πάντα ὁμοῦ τὸν κόπον ἔκ τῆς τυχούσης ἔριδος

### English translation (Claude)

… the news of the evil that had happened, most grievous. But when we had recovered a little from the speechlessness we suffered, like those whose ears are stunned by a great clap of thunder, we have now of necessity groaned over what has happened, and in the midst of our lamenting we have sent you this letter: not for the sake of consolation (for what word could be found to heal so great a disaster?), but to signify to you, as far as possible, the pain of our heart by this utterance. Now I needed the lamentations of Jeremiah, or of any other of the blessed men who bewailed with feeling the greatness of a disaster. A man has fallen who was truly a pillar and ground of the church; or rather, he himself has been taken up from us to the blessed life and is gone, but there is no small danger that many may fall with him now that this prop has been removed, and the unsoundness of some may become manifest. Closed is a mouth of just boldness and of gracious words for the building up of what is truly moved in God. Oh, how often (for I will accuse myself) I was indignant with the man because, wholly given over to the desire to depart and be with Christ, he did not prefer to remain in the flesh for our sake! To whom shall we now entrust our cares for the churches? Whom shall we take as a partner in our griefs? Whom as a sharer in our joy? Oh, the terrible and gloomy desolation! How exactly have we become like a pelican of the wilderness! Yet the members of the church that were joined together under his presidency as by a soul, fitted into one fellow feeling and close fellowship, are kept firmly by the bond of peace in their spiritual joining, and will be kept forever, God granting this, so that the works of that blessed soul, all that he labored for the churches of God, remain firm and immovable. But the struggle is not small, lest some strifes and divisions spring up again over the election of a president and overturn all his labor at once through some chance quarrel …

### Scripture references

- 1 Tim 3:15: allusion, high confidence
- Phil 1:23–24: allusion, high confidence
- Ps 102:6 (101:7 LXX): quotation, high confidence
- Eph 4:3: allusion, high confidence
- Eph 4:16: echo, medium confidence
- 1 Cor 15:58: echo, medium confidence

### Translation notes

- Letter 29 (Benedictine), to the church of Ancyra on the death of its bishop Athanasius. Its heading and opening are lost in the scan, and it breaks off at the end (“…”). Scripture: 1 Tim 3:15; Phil 1:23–24; Ps 102:6 (LXX 101:7); Eph 4:3, 16; 1 Cor 15:58. Near the start a line is garbled (“words of grace for the building up of what is truly moved in God”); translated by sense.

### Citation (SBL)

Basil, Ep. 29 (PG 32:312a–312d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-29).

## Letter 30

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-30
- Source: PG 32:313a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Eusebius of his mother's death, his renewed illness, and the state of the churches, and asks for his prayers.

### Greek text

Εὐσεβίῳ έπισκόπῳ Σαμοσάτων. Α Εἰ πάσας ἑφεξῆς γράφοιμι τὰς αἰτίας ὑφʼ ὧν μέχρι τοῦ παρόντος κατεσχέθην, καὶ πάνυ ὡρμημένος πρὸς τὴν σὴν θεοσέβειαν, ἱστορίας οἷν μῆκος ἀπέραντον ἔκπληρώσαιμι. Νόσους μὲν ἐπαλλήλους καὶ χειμῶνος έπάχθειαν, καὶ πραγμάτων συνοχὴν παρίμηι λέγειν, γνώριμα ὄντα καὶ ἤδη προδεδηλωμένα τῇ τελειότητί σου. Νῦν δὲ καὶ ἣν μόνην εἶχον τοῦ βίου παραμυθίαν τὴν μητέρα, καὶ ταύτην ἀφῃρέθην ὑπὸ τῶν ἁμαρτιῶν μου. Καὶ μὴ καταγελάσῃς μου ὡς ἐν τούτῳ τῆς ἡλικίας ὀρφανίαν ἁποδυρομένου· ἀλλὰ σύγγνωθί μοι ψυχῆς χωρισμόν ἀνεκτῶς μὴ φέροντι, ἧς οὐδὲν ἀντάξιον ἐν τοῖς λειπομένοις ὁρῶ. Πάλιν οὖν μοι ὑπέστρεψε τὰ ἀῤῥωστήματα, καὶ πάλιν ἐπὶ κλίνης κατάκειμαι ἐπὶ μικρᾶς παντελῶς τῆς δυνάμεως σαλεύων, καὶ μόνον οὐκ ἐφʼ ἑκάστης ὧρας τὸ ἀναγκαῖον πέρας τῆς ζωῆς ἐκδεχόμενος. Αἱ δε Ἐκκλησίαι σχεδόν τι μαραπλησίως τῷ σώματί μου διάκεινται, ἀγαθῆς μὲν ἐλπίδος οὐ· δεμιᾶς ὑποφαινομένης, ἀεὶ δὲ πρὸς τὸ χεῖρον τῶν πραγμάτων ὑπορῥεὸντων. Τέως δ ὲ ἡ Ν εοκαισάpcta καὶ ἠ Ἀγκυρα ἔδοξαν ἔχειν διαδόχους τῶν ἀπελθόντων, καὶ μέχρι τοῦ νῦν ἡσυχάζουσιν, Ἀλλʼ οὗδέ ἡμῖν οἱ ἐπιβουλεύοντες ποιῆσαί τι τοῦ θυμοῦ καὶ τῆς πικρίας ἄξιον μέχρι τοῦ παρόντος συνεχωρήθησαν. Καὶ τούτου τὴν αἰτίαν ταῖς σαῖς ὑπὲρ τῶν Ἐκκλησιῶν πρεσβείαις προδήλως ἡμεῖς ἁνατίθεμεν. ’.Ωστε μὴ ἀποκάμῃς προσευχόμενος ὑπὲρ τῶν Ἐκ-

### English translation (Claude)

To Eusebius, bishop of Samosata. If I were to write in order all the causes by which I have been held back until now, though very eager to come to your Godliness, I should fill out a story of endless length. I pass over the successive illnesses, the severity of the winter, and the press of business, as these are known and already made clear to your Perfection. But now I have been deprived, because of my sins, of the only consolation I had in life, my mother. Do not laugh at me for lamenting orphanhood at my time of life; but forgive me for not bearing tolerably the separation from a soul to which I see nothing equal among those left. So my illnesses have returned again, and again I lie on my bed, tossing on a very little strength, and almost every hour awaiting the necessary end of life. The churches are in much the same state as my body: no good hope appears, and affairs are always sliding toward the worse. Meanwhile Neocaesarea and Ancyra seem to have successors to those who departed, and are quiet until now. Nor have those who plot against us been permitted so far to do anything worthy of their rage and bitterness. And we plainly attribute the cause of this to your intercessions for the churches. So do not grow weary of praying for the churches …

### Translation notes

- Letter 30 (Benedictine). Basil's mother Emmelia died in 370. The end is lost in the scan (“…”).

### Citation (SBL)

Basil, Ep. 30 (PG 32:313a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-30).

## Letter 31

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-31
- Source: PG 32:313a–316d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, kept in Caesarea by the famine, commends his sick kinsman Hypatius to Eusebius's prayers and care.

### Greek text

Εὐσεβίῳ ἐπισκόπῳ Σαμοσάτων. Οὓπω ἡμᾶς ό λιμός ἀνῆκτο διόπερ ἀναγκαία ἡμῖν ἔστιν ἡ ἐπὶ τῆς πόλεως διαγωὴ, ἢ οἰκονομίας ἕνεκεν, ἦ συμπαθείας τῶν θλιβομένων. “Οθεν οὑδὶ νῦν ἠδυνήθην κοινωνῆσαι τῆς ὁδοῦ τῷ αἰδεσιμωτάτῳ ἁδελφῷ Ὑπατίῳ, ὃν οὐκ αὖτό δὴ τοῦτο εὐφημίας ἕνεκεν ἀδελφὸν ἔχω προσαγορεύειν, ἀλλὰ διὰ τὴν προσοῦσαν ἡμῖν ἐκ φύσεως οἰκειότηταο αἳματος γάρ ἐσμεν τοῦ αὐτοῦ. ’ος ὁποῖα μὲν κάμνει, οὐδὲ τὴν σὴν ἔλαθε τιμιότητα λυπεῖ δὲ ἡμᾶς, ὅτι πᾶσα ποιραμυθίας ἐλπὶς ἐπʼ αὐτῷ περικέκοπται, τῶν ἑχόντων τὰ τῆς ἰασέως χαρίσματα οὐδὲν ἐπʼ αὐτοῦ τῶν συνἠθων ἐνεργῆσαι συγχωρηθέντων. Διὸ πάλιν τῶν σῶν προσευχῶν τήν βοήθειαν ἐπικαλεῖται. Σὺ δὲ τὰ συνήθη προστῆναι, καὶ διὰ τὴν σεαυτοῦ περὶ τοὺς κάμνοντας εὐσπλαγχνίαν, καὶ διʼ ἡμᾶς τοὺς ὑπερ αὗτοῦ πρεσβεύοντας, παραλήθητι· καί, εἰ μὲν οἶόν τε, πρὸς ἑαυτὸν μεταστείλαι τοὺς εὐλαβεστάτους τῶν ἀδελφῶν, ὥστε ὑπὸ ταῖς σαῖς ὂψεσι προσαχθῆναι αὐτῶ τὴν ἐπιμέλειαν· εἰ δὲ τοῦτο ἀδύνατον, μετὰ γραμμάτων αὐτὸν προπέμψαι, καὶ συστῆσαι τοῖς ἔμπροσθεν καταξίωσον.

### English translation (Claude)

To Eusebius, bishop of Samosata. The famine has not yet released us; so we must stay in the city, either for administration or for sympathy with the afflicted. That is why not even now could I share the journey with our most reverend brother Hypatius, whom I can call brother not merely as a courtesy but because of our natural kinship, for we are of the same blood. How he suffers is not unknown to your Honor; but it grieves us that every hope of relief for him has been cut off, since those who have the gifts of healing have not been allowed to work any of their usual effects on him. So he calls again on the help of your prayers. Be pleased, then, to give your usual protection, both because of your own compassion toward the sick and because of us who intercede for him; and, if possible, to summon the most devout brothers to you, so that he may receive care under your own eyes; or if this is impossible, deign to send him on with letters and commend him to those further on.

### Scripture references

- 1 Cor 12:9: echo, medium confidence

### Translation notes

- Letter 31 (Benedictine). “Those who have the gifts of healing”: cf. 1 Cor 12:9; the brothers named appear to be ascetics known for healing.

### Citation (SBL)

Basil, Ep. 31 (PG 32:313a–316d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-31).

## Letter 32

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-32
- Source: PG 32:317a–317c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Fragment: Basil asks Sophronius to protect Gregory the bishop, a poor Christian harassed by false claims on the estate of Caesarius.

### Greek text

εὐθὺς αύτα ῳκονομησαν συμφερόντως. Καὶ νῦν περι· ἕστηκε πενία μὲν Χριστιανοῦ, πολυπραγμοσύνη δε τῶν ἀγοραίων ἑνός. Διό ἐπῆλθε τῇ πάντα ἐπαινετῇ σου καλοκάγαθίᾳ δηλῶσαιʼ ἱνα καί τὸν ἄνδρα τιμῶν, ὃν ἑκ παλαιοῦ γνωρίζεις, καὶ τὸν Κύριον δοξάζων τὸν εἰς ἑαυτὸν ἀναδεχόμενον τὰ τοῖς δούλοις αὐτοῦ γινόμενα, καὶ ἡμᾶς τιμῶν τούς ἐξαιρέτους σεαυτοῦ, καὶ διαλεχθῇ τῷ κόμητι τῶν θησαυρῶν περὶ αὑτοῦ τὰ εἰκότα, καὶ τρόπον ἐπινοήσης, τῇ σαυτοῦ συνέσει, ἀπαλλαγῆς τῶν ἐφυβρίστων τούτων καὶ ἀφορήτων ὀχλή σεων. 2. Πάντως δε οὐδεὶς οὕτως ἀγνοεί τὸν ἄνδρα. ὥστε περὶ αὐτοῦ τι τῶν ἀπρεπῶν ὑπολαβεῖν, ὡς ἄρα, τῶν χρημάτων περιεχόμενος, σχηματίζει-αι τὰ τοιαῦτα. Ἐγγύθεν γὰρ τῆς ἐλευθεριότητος αὐτοῦ ἡ ἀπόδειξις. Ἡδέως ἐξίσταται τῶν λειψάνων τῆς οὐσίας αύτοῦ τῷ ταμιείῳο ὥστε ύποδεχθῆναι μὶν αὐτοῦ τὴν οὐσίαν, τὸν δὲ συνήγορον τοῦ ταμιείου λέγοντα πρὸς τούς ἕπιρυομενους, καὶ ἀπαιτεῖν τὰς ἀποδείξεις, διὰ τὸ ἡμέτερον πρὸς τὰ τοιαῦτα ἀνεπιτήδειον. Ἔξεστι γὰρ μαθεῖν τῇ τελείοτητί σου, ὅτι, ἕως ἐξῆν, οὐδεὶς ἀπῆλθεν ἀποτυχων ὧν ἐβούλετο, ἀλλὰ τό ἐπιζητούμενον ἀπονητὶ ἕκαστος ἐκομίσατο ο ὥστε καὶ μεταμίλειν τόίς πολλοῖς, διότι μὴ πλέον ᾔτησαν ἀπʼ ἀρχῆς ’ ό καὶ μάλιστα πολλοὺς ἐποίησε τοὺς ἐπηρεαστάς. Πρός γὰρ τό τῶν προλαβόντων ὑπόδειγμα ἀφορῶντεςν ἄλλος ἄλλον διαδέχεται συκοφαντῶν. Πρὸς οὖν ταῦτα πάντα τήν σήν σεμνότητα παρακαλοῦμεν στῆναι, καὶ ὥσπερ τι ῥεῦμα ἐπισχεῖν καὶ διακόψαι τῶν κακῶν τήν συνέχειαν. Ὀἶδας δι ὅπως βοηθήσεις τῷ πράγματι, ὦστε μή ἀναμένειν παρʼ ἡμῶν διδαχθῆναι τὸν τρόπον οἰ διʼ ἀπειρίαν τῶν τοῦ βίου πραγμάτων καὶ αὐτό τοῦτο ἀγνοοῦμεν, πῶς ἄν γίνοιτο ἡμῖν τῆς ἀπαλλαγῆς τυχεῖν. Καὶ σύμβουλος οὗν καὶ προστάτης αὐτὸς γενοῦ, τὸ εἶδος τῆς βοηθείας διὰ τῆς με· Ἱσὶλης σεαυτοῦ φρονήσεως ἐξευρών·

### English translation (Claude)

… at once arranged them to advantage. And now the matter has come to this: on one side the poverty of a Christian, on the other the meddling of one of the market people. So it occurred to me to make this known to your goodness, praiseworthy in every respect, so that, honoring the man whom you have known of old, glorifying the Lord, who takes to himself what is done to his servants, and honoring us, who are your special friends, you may both speak to the count of the treasury as is fitting about him, and devise, by your own understanding, a way of release from these insolent and intolerable annoyances.
2. Surely no one is so ignorant of the man as to suspect anything unbecoming of him, as though he were putting on a show because he clings to his money. The proof of his generosity is near at hand. He is glad to give up the remains of his property to the treasury, so that his property may be taken over, and the advocate of the treasury may answer those who attack him and demand the proofs, since we are unfit for such things. For your Perfection may learn that, as long as it was possible, no one went away disappointed of what he wanted, but each obtained what he sought without trouble, so that many even regretted not having asked for more from the beginning; and this above all has multiplied his persecutors. For, looking at the example of those who went before, one after another follows on as a false accuser. Against all this, then, we urge your Dignity to take your stand, and, as one checks a stream, to cut off the continuance of these evils. You know how you will help in the matter, so as not to wait to be taught the way by us, who, through inexperience in the affairs of life, do not know even this, how we might obtain release. Be, then, yourself both counselor and protector, finding the form of help by your own great prudence.

### Scripture references

- Matt 25:40: allusion, medium confidence

### Translation notes

- Letter 32 (Benedictine), to Sophronius the master of the offices, on behalf of “Gregory the bishop,” who was being pursued with claims on the estate of Caesarius, brother of Gregory of Nazianzus. The heading and opening are lost in the scan; the text begins mid-sentence (“…”). The Lord takes to himself what is done to his servants: cf. Matt 25:40.

### Citation (SBL)

Basil, Ep. 32 (PG 32:317a–317c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-32).

## Letters 33, 34

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-33
- Source: PG 32:317c–321b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Aburgius to help Gregory the bishop in his troubles with the treasury; a second letter laments to Eusebius of Samosata the loss of Tarsus.

### Greek text

Ἀβουργίῳ. Καὶ τίς οὕτω παλαιὰν ἑταιρείαν οἶδε τιμᾷν, καὶ ἀρετήν αἰδεῖσθαι, καὶ κάμνουσι συναλγεῖν, ὡς αὐτὸς σύ; Ἐπεὶ οὑν τὸν θεοφιλέστατον ἀδελφὸν ἡμῶν Γρηγόριον τὸν ἐπίσκοπον κατέλαβε πράγματα, οὔτε ἄλλως φορητὰ, καὶ μάλιστα τῶ ἤθει αὑτοῦ ὑπεναντίᾳ, ἔδοξεν ἡμῖν κράτιστον εἶναι ἕπὶ τήν σὴν καταφυγεῖν προστασίαν, καὶ παρὰ σοῦ τινα πειραθῆναι εὑρέσθαι λύσιν τῶν λυπηρῶν. Συμφορὰ γάρ ἔστιν ἀφόρητος πραγματα ἀναγκάζεσθαι λέγειν τὸν μὴ πεφυκότα, μηδὲ βουλόμενον καὶ χρήματα ἀπαιτεῖσθαι τόν πένητα, καὶ ἕλκεσθαι εἰς τὸ μέσον, καὶ δημοκοπεῖσθαι τόν πάλαι διʼ ἡσυχίας τὸν βίον παρελθεῖν κρίναντα. Εῖτε οὑν τῷ κόμητινῶν θησαυρῶν διαλεχθῆναι χρή σιμόν εἶναι κρίνεις, εἴτε τισὶν ἑτέροις, τῆς σῆς ἂν εἴη συνέσεως. Εὑσεβίῳ ἕπισκόπῳ Σαμοσάτων. Πῶς ἂν σιωπήσαιμεν ἐπὶ τοῖς παροῦσιν ; ἦ τοῦ· το καρτερεῖν μὴ δυνάμενοι, οἰξιόν τινα λόγον τῶν γινομένων εὕροιμεν, ὥστε μή στεναγμῷ προσεοικέναι τὴν φωνὴν ἡμῶν, ἀλλά θρήνῳ ὀὗ κακοῦ τὸ βάρος ἀρκούντως διασημαίνοντι; Οῖχεται ἡμῖν καὶ ἠ Ταρσὸς. Καὶ οὑ τοῦτο μόνον δεινὸν, καίπερ ἀφόρητον ἄνʼ ἔστι γάρ τούτου χαλεπώτερον, πόλιν το·σαύτην οὑτως ἔχουσαν εὐκαιρίας, ὥστε Ἰσαύρους, καὶ Κιλικας, Καππαδόκας τε καὶ Σύρους διʼ ἑαυτῆς συνάπτειν, ἐνὸς ἧʼδυοῖν ἀπονοίας ἀνθρώπων ὀλέθρου γενέσθαι πάρεργον, μελλόντων ὑμῶν, καὶ βουλευομένων, καί πρὸς ἀλλήλους ἀποσκοπούντων. Κράτιστον οὖν, κατὰ τὴν τῶν ἰατρῶν ἐπίνοιαν (πάντως δέ μοι πολλὴ ἀφθονία, διὰ τὴν σύνοικον ἀρρωστίαν, τῶν τοιούτων παραδειγμάτων), οῖ, ἐπειδὰν τὸ τῆς ὀδύνης μέγεθος ὑπερβάλῃ, ἀναισθησίαν τῶν πόνων ἐπιτεχνῶνται τῷ κάμνοντι, καὶ ταῖς ἡμετέραις αὑτῶν ψυχαῖς, ὡς μὴ ταῖς ἀφορήτοις ὀδύναις συνέχεσθαι, ἀναλγησίαν τῶν κακῶν συνεύξασθαι. Οὐ μὴν ἀλλὰ, καίπερ οὕτως ἀθλίως ἔχοντες, μιᾷ παραμυθίᾳ κεχρήμεθα, πρὸς τὴν σὴν ἀπιδεῖν ἡμερότητα, καὶ ἐκ τῆς σῆς ἐννοίας καὶ μνήμης πραῧναι τῆς ψυχης τό λυπούμενον. Ὠσπερ γὰρ τοῖς ὀφθαλμοῖς, ἐπειδάν ποτε συντόνως τὰ λαμπρά καταβλέψωσι, φέρει τινὰ ῥᾳστώνην πρὸς τὰ κυανά καὶ χλοάζοντα τῶν χρωμάτων ἐπανελθεῖν· οὕτω καὶ ταῖς ἡμετέραις ψυχαῖς, οἷον πραεῖά τις ἑπαφὴ τό ὀδυνηρόν ἐξαιροῦσα, ἡ μνήμη τῆς σῆς πραότητος καὶ ἐμμελείας ἔστί· καὶ μάλιστα ὅταν ἐνθυμηθῶμεν, ὅτι τὸ κατά σεαυτὸν ἅπαν ἐπλήρωσας. Ἐξ ὧν ἱκανῶς καὶ ἡμῖν τοῖς ἀνθρωποις, ἐὰν εὐγνωμόνως τὰ πράγματα κρίνωμει, ὡς οὐδὲν ἐκ τῆς σῆς αἰτίας ἀπόλωλεν ἐνεδείξω· καὶ παρά Θεῷ τῆς τῶν καλῶν προθυμίας μέγαν σεαυτῷ τόν μισθόν κατεκτήσω, Χαρίσαιτο δέ σε ἡμῖν καὶ ταῖς έαυτοῦ ἐκκλησίαις ό Κύριος, ἐπʼ ὠφελείᾳ τοῦ βίου καί διορθώσει τῶν ψυχῶν ἡμῶν, καὶ καταξιὼσειε πάλιν τῆς ἕπωφελοῦς συντυχίας σου,

### English translation (Claude)

To Aburgius. Who knows so well as you how to honor an old friendship, to respect virtue, and to share the pain of the suffering? Since, then, our most God-beloved brother Gregory the bishop has been overtaken by troubles that are hard to bear in any case and especially contrary to his character, it seemed best to us to take refuge in your protection and to try to find from you some release from these distresses. For it is an unbearable misfortune for a man who is neither suited nor willing to be forced to plead in lawsuits, for a poor man to be asked for money, and for one who long ago decided to pass his life in quiet to be dragged into public and made the object of popular clamor. Whether you judge it useful to speak with the count of the treasury, or with some others, is a matter for your understanding.
[Letter 34] To Eusebius, bishop of Samosata. How could we keep silent at what is happening? Or, unable to endure it, how could we find words worthy of what is taking place, so that our voice may not be like a groan, but a lament that sufficiently expresses the weight of the evil? Tarsus too is lost to us. And this is not the only terrible thing, unbearable as it is; there is something harder still: that a city so great, so well placed that it links the Isaurians, the Cilicians, the Cappadocians, and the Syrians through itself, should have become an incidental casualty of the madness of one or two men, while you delayed, deliberated, and looked to one another. The best course, then, following the device of physicians (and I have great abundance of such examples, because of the illness that lives with me), who, when the greatness of the pain exceeds measure, contrive insensibility to suffering for the patient, would be to pray for our own souls also an insensibility to these evils, so as not to be held in the grip of unbearable pains. Nevertheless, wretched as our state is, we have one consolation: to look to your gentleness, and to soothe what is grieving in our soul by thinking of you and remembering you. For just as for the eyes, when they have looked intently at bright things, it brings some relief to turn back to the blue and green among colors, so for our souls the remembrance of your gentleness and harmony is like a soft touch that takes away the pain; and especially when we consider that you have done all that lay in your power. By this you have shown sufficiently to us men, if we judge matters fairly, that nothing has been lost through any fault of yours; and with God you have gained for yourself a great reward for your zeal for what is good. May the Lord grant you to us and to his churches for the benefit of our life and the correction of our souls, and may he deem us worthy once more of profitable meeting with you.

### Translation notes

- This staged ref holds two letters. Letter 33 (Benedictine), to Aburgius, concerns the same affair as Letter 32. [Letter 34], to Eusebius of Samosata, laments that the church of Tarsus has been lost through the folly of one or two men; its heading stands in the text without a break.

### Citation (SBL)

Basil, Ep. 33 (PG 32:317c–321b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-33).

## Letter 35

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-35
- Source: PG 32:321b–321c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks an official to deal kindly with the house of his close friend Leontius as if it were his own.

### Greek text

’Δνεπίγραφος, ὑπὲρ Λεοντίου. Περὶ πολλῶν μὶν, ὡς διὰφερόντων μοι, ἑπέστειλά σοι, περὶ πλειόνων δε καὶ ἐπιστελῶ, Οὔτε γὰρ τοὺς δεομνους ἐπιλιπεῖν δυνατόν, οὔτε ἡμᾶς ἀρνεῖσθαι τὴν χάριν οἶόν τε. Οὐ μήν ἔστί τις οἰκειότερός μοι, οὔτε μᾶλλον ἀναπαῦσαί με ἐφʼ οἷς ἀν εὖ τι πάθοι δυνάμενος, τοῦ αἱδεσιμωτάτου ἀδελφοῦ Λεοντίου· οὖ τὴν οἰκίαν οὕτω διάθες, ὡς ἂν εἰ αὐτόν ἐμὲ καταλάβοις, μή ἐν τῇ πενίᾳ ταύτῃ, ἐν νῦν εἰμι σὺν Θεῷ, ἀλλʼ εὐπορίας τινὸς ἐπειλημμένον, καὶ ἀγροὺς κεκτημένον. Δῆλον γὰρ, ὅτι οὐκ ἃν ἐποίησάς με πένητα, ἀλλʼ ἐφύλαξας ἄν τὰ παρόντκ, ἣ ἐπέτεινας τὴν εὐπορίαν. Τοῦτο οὖν ποιῆσαί σε καὶ ἓν τῇ προειρημένῃ μοι οἰκίᾳ τοῦ ἀνδρὸς παρακαλοῦμεν. Μισθὸς δέ σοι ὑπερ πάντων ὁ συνήθης παρʼ ἐμοῦ, εὖχή πρὸς τὸν ἅγιον Θεὸν ὑπερ ὧν κάμνεις, καλός τε καὶ ἀγαθὸς ὢν, καὶ προλαμβάνων τὰς αἰτήσεις τῶν δ εομένων.

### English translation (Claude)

Without address, on behalf of Leontius. I have written to you about many matters as being my concern, and I shall write about still more. For it is neither possible to fail those who ask, nor can we refuse the favor. Yet there is no one closer to me, nor more able to refresh me by any kindness he receives, than our most reverend brother Leontius. Treat his house as you would if you found me myself, not in this poverty in which I now am, with God, but possessed of some wealth and owning lands. For it is plain that you would not have made me poor, but would either have preserved what I had or increased my wealth. This, then, we urge you to do for the aforesaid house of the man as well. Your reward for everything will be the usual one from me: prayer to the holy God for your labors, since you are good and noble, and anticipate the requests of those who ask.

### Translation notes

- Staged as 34; this is Letter 35 (Benedictine), without address, on behalf of Leontius. The recipient appears to be a tax assessor.

### Citation (SBL)

Basil, Ep. 35 (PG 32:321b–321c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-35).

## Letter 36

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-36
- Source: PG 32:321d–324b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks an official to keep the old tax assessment of his foster brother, a presbyter who supports him.

### Greek text

’Δνεπίγραφος, ἐπὶ ἐπικουρίᾳ. Ὀ πρεσβύτερος τοῦ χωρίου τοῦδε, οἶμαι, ὅτι πάλαι ἔγνωσται τῇ εὐγενείᾳ σου, ὅτι ἐστὶν ἐμοὶ σύντροφός. Τί οὖν ἄλλο δεῖ με εἰπεῖν πρὸς τό δυσωπῆσαί σου τὴν χρηστότητα, οἰκείως αὐτὸν ἰδεῖν καὶ βοηθῆσαι αὐτῷ εἰς τὰ πράγματας Εἰ μὲν γὰρ ἐμὲ ἆγαπᾴςη ὥσπερ οὖν ἀγαπᾷς, δηλονότι καὶ οὓς ἀντʼ ἐμαυτοῦ ἔχω, ἀναπαῦσαι πάσῃ δυνάμει προαιρῇ. Ti οὖν ἐστιν ὅ παρακαλῶ; Φυλαχθῆναι αύτῷ τὴν παλαιὰν ἀπογραφήν. Καὶ γὰρ καὶ κάμνει ού μετρίως ἡμῖν ὑπηρετῶν πρὸς τόν βίον, διὰ τὸ ἡμᾶς, ὡς αὐτὸς ἐπίστασαι, μηδὲν κεκτῆσθαι ἴδιον, ἀλλὰ τοῖς τῶν φίλων καὶ συγγενῶν ἀρκεῖσθαι. Ὠς οῦν ἐμὸν οἶκον, μᾶλλον δε ὡς ἑαυτοῦ, οὕτω θέασα τὸν τοῦ ἀδελφοῦ τοῦδεο καὶ ἀντὶ τῆς εἰς αὐτόν εὐποιίας παρέξει Θεὸς καὶ σοὶ, καὶ οῖκῳ, καὶ γένει παντί σου τὴν συνήθη βοήθειαν. Γίνωσκε δέ μοι πάνυ ἐπιμελὲς εἶναι, μηδὲν ἐκ τῆς ἔξισώσεως ἐπηρεασθῄαι τὸν ἄνθρωπον.

### English translation (Claude)

Without address, asking for help. The presbyter of this place, I think, has long been known to your Nobility as my foster brother. What else, then, must I say to move your kindness to look on him as one of your own and help him in his affairs? For if you love me, as indeed you do, you will plainly choose to refresh with all your power those whom I count as myself. What, then, do I ask? That his old assessment be kept for him. For he toils not a little in serving us for our livelihood, since, as you yourself know, we have nothing of our own but are content with what belongs to friends and relatives. So look upon this brother's house as mine, or rather as your own; and in return for your kindness to him God will give you, your house, and all your family his accustomed help. Know that it is a great concern of mine that the man should suffer no harm from the new assessment.

### Translation notes

- Staged as 35; this is Letter 36 (Benedictine), without address.

### Citation (SBL)

Basil, Ep. 36 (PG 32:321d–324b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-36).

## Letter 37

- URL: https://sophiascriptura.com/fathers/basil-epistulae/25/#p-37
- Source: PG 32:324b–324d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks an assessor to spare the household of his foster brother, which still supports him, explaining that its slaves are held for life use only.

### Greek text

Ἀνεπίγραφος, ὑπὲρ συντρόφου. ’Υφορῶμαι λοιπὸν τῶν ἐπιστολῶν τὸ πλῆθος. Βιαίως μεν, καὶ μὴ φέρων τὴν ἱπάχθειαν τῶν ἀπαιτούντων ἡμᾶς, ἐκφωνεῖν ἀναγκάζομαι. Γράφω δʼ οὖν ὅμως, ἄλλον ἀπαλλαγῆς τρόπον ἐπινοεῖν οὐκ ἔχων ἣ διδοὺς αὐτοῖς τὰς ἐπιστολὰς αἰτοῦσιν ἑκάστοτε παρʼ ἡμῶν. Φοβοῦμαι τοίνυν μὴ, ἐπειδὴ πολλοὶ προσκομίζουσι γράμματα, εἷς τῶν πολλῶν νομισθῇ καὶ ό ἀδελφὸς ὁ δεῖνα. Ἐγώ γὰρ πολλοὺς φίλους καὶ συγγενεῖς ἔχειν ἐπὶ τῆς πατρίδος ὁμολογῶ, καὶ αὐτὸς εἰς τὴν πατρικὴν τάξιν τετάχθαι, διὰ τό σχῆμα τοῦτο εἰς ὃ ἔταξεν ἡμᾶς ό Κύριος. Σύντροφον δε τῆς θρεψαμένης με υἱόν τοῦτον ἔχω ἕνα, καὶ εὔχομαι τὸν οἶκον, ἐν ᾧ ἀνετράφην, ἐπὶ τῆς ὁμοίας καταστάσεως διαμεῖναι, ἵνα μὴ τι ἡ πάντας εὐεργετοῦσά ἐπιδημία τῆς σῆς κοσμιότητος ἀφορμὴ πρὸς λύπην τῷ ἀνδρὶ γένηται, ,Αλλʼ ἐπειδὴ ἔτι καὶ νῦν ἐκ τοῦ αὐτοῦ διατρέφομαι οἴκου, οὐδὲν ἔχων τῶν ἐμαυτοῦ, ἀρκούμενος δὲ τοῖς τῶν ἀγαπητῶν, παρακαλῶ οὕτω φείσασθαι τῆς οἰκίας, ᾖ ἐνετράφην, ὡς ἐμοὶ τῆς τροφῆς τὴν χορηγίαν διασῶζοντα. Καί σε ὁ Θεὸς ἀντὶ τούτων τῆς αἰωνίου ἀναπαύσεως ἀξιώσειεν. Ἐκεῖνο γε μὴν πάντων ἀληθέστατον γινώσκειν σου την κοσμιότητα βούλομαι, ὅτι τῶν ἀνδραπόδων τὰ πλεῖστα παρʼ ἡ μῶν ὑπῆρξεν αύτῷ μισθὸς τῆς τροφῆς ἡμῶν, τῶν γονέων ἡμῶν παρασχομένων. Ὀ δὲ μισθὸς ού παντελής ἔστι δωρεὰ, ἀλλὰ χρῆσις διὰ βίου. Ὠστε, ἐάν τι βαρύ περὶ αὐτὰ γένηται, ἔξεστιν αύτῷ πρὸς ἡμᾶς ἀποπέμψαι,

### English translation (Claude)

Without address, on behalf of a foster brother. I am beginning to be wary of the number of my letters. I am forced to speak out against my will, unable to bear the pressure of those who make demands on me. I write nevertheless, having no other way of getting free of them than giving letters to those who keep asking them of me. I fear, then, that since many bring letters, our brother So-and-so may be thought one of the many. For I admit that I have many friends and relatives in my homeland, and that I myself have been placed in the rank of a father, because of this office to which the Lord has appointed us. But this man, the son of my nurse, is my one foster brother, and I pray that the house in which I was brought up may remain in the same state, so that the visit of your Decorum, which benefits everyone, may not become an occasion of grief to this man. But since even now I am supported from that same house, having nothing of my own but being content with what belongs to my dear ones, I urge you to spare the house in which I was brought up as one who preserves for me the supply of my sustenance. And may God count you worthy of eternal rest in return. This, however, most true of all, I wish your Decorum to know: that most of the slaves were given him by us, our parents providing them, as payment for our nurture. And the payment is not an outright gift, but use for life; so that, if any burden falls on them, he may send them back to us …

### Translation notes

- Staged as 36; this is Letter 37 (Benedictine), without address. The letter breaks off at the end in the scan (“…”).

### Citation (SBL)

Basil, Ep. 37 (PG 32:324b–324d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/25/#p-37).

## Letter 38

- URL: https://sophiascriptura.com/fathers/basil-epistulae/38/#p-38
- Source: PG 32:325a–340d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: A treatise in letter form distinguishing essence (what is common) from hypostasis (what is particular), applied to the Trinity, with the rainbow as an illustration and an explanation of Heb 1:3.

### Greek text

Γρηγορίῳ ἀδελφῷ περὶ διαφορᾶς οὐσίας καὶ ὑποστασιως. 1, Ἐπειδή πολλοι τό κοινόν τῆς οῦσίας ἐπὶ τῶν μυστικῶν δογμάτων μὴ διακρίνοντες ἀπό τοῦ ὑπονοίαις, καὶ οἴονται διαφέρειν μηδὲ οὐσίαν ἦ ὑπόστασιν λέγειν (ὅθεν καὶ ἤρεσέ τισι τῶν ἀνεξετάστως τὰ τοιαῦτα προσδεχομένων, ὥσπερ μίαν οὐσίαν, οὕτω καὶ μίαν ὑπόστασιν λέγειν · καὶ το ἔμπαλιν, οἱ τὰς τρεῖς ὑποστάσεις παραδεχόμενοι καὶ τὴν τῶν οὐσιῶν διαίρεσιν, κατὰ τόν ἴσονʼἁριθμὸν, ἐκ τῆς ὁμολογίας ταύτης δογματίζειν οἴονται δεῖν)“ διὰ τοῦτο, ὡς ἆν μὴ καὶ σὺ τάξ ὃμοια πάθοις, ὑπόμνημά σοι διὰ βραχέων τόν περὶ τούτου λέγον ἐποιησάμην. Ἐστι τοίνυν, ὡς ἓν ὀλίγῳ παραστῆσαι, τοιαύτη τῶν λεγομένων ἡ ἔννοια. 2. Πάντων τῶν ὀνομάτων τὰ μεν ἐπὶ πλειόνων καὶ Β τῷ ἀριθμῷ διαφερόντων λεγόμενα πραγμάτων καθολικωτέραν τινὰ τὴν σημασίαν ἔχει, οἷον ἄν· Θρωπος. Ὀ γὰρ τοῦτο εἰπὼν, τὴν κοινὴν φύσιν διὰ τοῦ ὀνόματος δείξας, οῦ περιέγραψε τῇ φωνῇ τόν τινὰ. ἄνθρωπον, τόν ἰδίως ὑπὸ τοῦ ὀνόματος γνωριξάμενον. Οὐ γὰρ μᾶλλον Πέτρος ἄνθρωπός ἐστιν, ἦ καὶ Ἀνδρίας, καὶ Ἰωάννης, καὶ Ἰάκωβος. ἸΙ οὗν κοινότης τοῦ σημαινομένου, ὁμοίως ἐπὶ πάντας τοῦς ὑπὸ τό αὐτὸ ὄνομα τεταγμένους χωροῦσα, χρείαν ἔχει τῆς ὑποδιαστολῆς, διʼ ἧς οῦ τόν καθόλου άν- Θρωπον, ἀλλὰ τόν Πέτρον ἦ τόν Ἰωάννην ἐπιγνωσόμεθα. Τὰ δε τῶν ὀνομάτων ἰδικωτέραν ἔχει τὴν ἔνδειξιν, διʼ ἧς οὐχ ἦ κοινότης τῆς φύσεως ὶνθεωρείται τῷ σημαινομένῳ, ἀλλὰ πράγματός τίνος περιγραφὴ, μηδεμίαν ἔχουσα πρὸς τό όμογενὲς κατὰ τό ἰδιάζον, την κοινωνίαν, οἷον ό Παῦλος, ἦ ὀ Τιμόθεος. Οὐκέτι γὰρ ἡ τοιαύτη φωνὴ ἐπὶ τό κοινόν τῆς φύσεως φέρεται, ἀλλὰ χωρίσασα (ὃ) τῆς περιληπτικῆς σημασίας, περιγεγραμμένων τινῶν πραγμάτων ἔμφασιν διὰ τῶν ὀνομάτων παρίστησιν. Ὅταν οὖν δύο ἣ καὶ πλειόνων κατὰ τό αὐτό ὄντων, οἷον Παύλου καὶ Σιλουανοῦ καὶ Τιμοθέου, περὶ τῆς οὐσίας τῶν ἀνθρώπων ζητῆται λόγος οῦκ ἀλλον τις ἀποδώσει τῆς οῦσίας ἐπὶ τοῦίΠαύλου λόγον, ἔτερον δέ ἐπὶ τοῦ Σιλουανοῦ, καὶ ἄλλον ἐπὶ τοῦ ἀλλὰ διʼ ὧν ἂν λόγων ἡ οὐσία τοῦ Τιμοθέου , Παύλου δειχθῇ, οὗτοι καὶ τοῖς ἄλλοις ἕφαρμόσουσι · καὶ εἰσιν ἀλλήλοις ὁμοοὺσιοι, οἰ τῷ αὐτῷ λόγῳ τῆς οὐσίας ὑπογραφόμευοι. Ἐπειδὰν δέ τις, 1'6 κοινὸν μαθὼν, ἐπὶ τὰ ἰδιάζοντα τρέψῃ τὴν θεωρίαν, διʼ ὧν χωρίζεται τοῦ ἐτέρου 1'6 ἕτερον, οὐκέτι ὁ ἑκάστου γνωριστικὸς λόγος τῷ περί τοῦ ἄλλου διὰ πάντων - συνενεχθήσεται, κᾶν ἰν τισιν εὑρεθῆ τὸ κοινὸν ἔχων. 3. Τοῦτο τοίνυν φαμέν ' 1'6 ἰδίως λεγόμενον τῷ τῆς ὑποστάσεως δηλοῦσθαι ῥήματι. '0 γὰρ ἄνθρωπον εἰπὼν ἐσκεδασμένην τινὰ διάνοιαν τῷ ἀορίστῳ τῆς σημασίας τῆ ἀκοῇ ἐνεποίησεν ο ὥστε τὴν μὲν φύσιν ἐκ τοῦ ὀνόματος δηλωθῆναι, τὸ δὲ ὑφεστὼς καὶ δηλούμενον ἰδίως ὑπὸ τοῦ ὀνόματος πρᾶγμά μή σημανθῆναι. Ὀ δὲ Παῦλον εἰπὼν ἔδειξεν έν τῷ δη· λουμένῳ ὑπὸ τοὺ ὀνόματος πράγματι ὑφεστῶσαν τὴν φύσιν. Τοῦτο οὑν ἔστιν ἠ ὑπόστασις, οὐχ ἡ ἀόριστος τῆς οὐσίας ἔννοια, μηδεμίαν ἐκ τῆς κοινότητος τοῦ σημαινομένου στάσιν εὑρίσκουσα, ἀλλʼ ἡ τό κοινόν τε καὶ ἀπερίγραπτον ἓν τῷ τινὶ πράγματι διὰ τῶν ἐπιφαινομένων ἰδιωμάτων παριστῶσα καὶ περιγράφουσα ὡς καὶιτῆ Γραφῇ σύνηθες τὸ τοιοῦτον ποιεῖν ἓν ἄλλοις τε πολλοῖς καί ἐν τῇ κατὰ τόν Ἰὼβ ἵστορίᾳ. Ἐπειδὴ γὰρ ἔμελλε τὰ περὶ αὐτοῦ διηγεῖσθαι, πρότερον τοῦ κοινοῦ μνημονεύσασα, καὶ εἰποῦσα, ἄνθρωπος, εὐθύς ἀποτέμνει τῷ ἰδιάζοντι ἐν τῇ προσθήκῃ τοῦ, τις. Ἀλλὰ τῆς μεν οὐσίας τὴν ὑπογραφὴν, ὡς οὐδὲν φέρουσαν κίρδος πρὸς τὸν προκείμενον τοῦ λόγου σκοπόν, ἐσιώπησε· τὸν δε τινὰ διὰ τῶν οἰκείων γνωρισμάτων χαρακτηρίζει, καὶ τόπον λέγουσα καὶ τὰ τοῦ ἤθους γνωρίσματα, καὶ ὅσα τῶν ἔξωθεν συμπαραληφθέντα χωρίζειν αὐτὸν καὶ ἀφιστᾴν ἔμελλε τῆς κοινῆς σημασίας ὥστε διὰ πάντων ἐναργῆ τοῦ ἱστορουμένου γενέσθαι τὴν ὑπογραφὴν, ἐκ τοῦ ὀνόματος, ἔκ τοῦ τόπου, ἑκ τῶν τῆς ψυχῆς ἰδιωμάτων, ἐκ τῶν ἔξωθεν περὶ αὐτόν θεωρουμένων. Εἰ δε τὸν τῆς οὐσίας ἐδίδου λόγον, οὐδεμία ἂν ἐγένετο τῶν εἰρημέ νων ἐν τῇ τῆς φύσεως ἑρμηνείᾳ μνήμη. Ὀ γὰρ αὐτὸς ἂν ἦν λόγος, ὃς καὶ ἐπὶ τοῦ Βαλδραΐ τοὺγΣαυχίτου, καὶ Σοφὰρ τοῦ Μινναίου, καὶ ἐφʼ ἑκάστου τῶν ἐκεῖ μνημονευθέντων ἀνθρώπων, "Ov τοίνυν ἐν τοῖς καθʼ ἡμᾶς ἔγνως διαφορᾶς λόγον ἐπὶ τε τῆς οὐσίας καὶ τῆς ὑποστάσεως, τοῦτον μετατιθεὶς καὶ ἐπὶ τῶν θείων δογμάτων, οὐχ ἁμαρτήσεις. Πῶς τὸ εἶναι τοῦ Πατρός, ὅ τι ποτε ὑποτίθεται σου ἡ ἔννοια (πρὸς οὐδὲν γὰρ ἐστιν ἀποτεταγμένον νόημα τὴν ψυχὴν ἐπερείδειν· διὰ τὸ πεπεῖσθαι αὐτό ὑπερ πᾶν εἶναι νόημα), τοῦτο καὶ ἐπὶ τοῦ Υἰοῦ νοήσεις, τοῦτο ὡσαύτως καὶ ἐπὶ τοῦ Πνεὺματος τοῦ ἁγίου. Ὁ γὰρ τοῦ ἀκτίστου καὶ τοῦ ἀκαταλήπτου λόγος εἷς καὶ ὁ αὐτὸς ἐπί τε τοῦ Πατρός καὶ τοῦ Υἰοΰ καὶ τοῦ ἁγίου Πνεὺμοιτος ἐστιν. Οῦ γὰρ τὸ μὲν μᾶλλον ἁκατάληπτὸν τε καὶ οἴκτιστον, τὸ δὲ ἧττον. Ἐπεὶ δε χρὴ διὰ τῶν ἱδιαζόντων σημείων ἀσύγχυτον ἐπὶ τῆ ς Τριάδος τὴν διάκρισιν ἔχειν, 1'6 μὲν κοινῶς ἕπιθεωρούμενον, οἷον τὸ οἴκτιστον Μγω, ᾖ τό ὑπὲρ πᾶσαν κατάληψιν, ἦ εἴτι τοιοῦτον, οῦ συμπαραληψόμεθα εἰς τὴν τοῦ ἰδιαζοντος κρίσιν· ἐπιζητήσομεν δὲ μόνον διʼ ὧν ἡ περὶ ἑκαστον ἔννοια τηλαυγῶς καὶ ἀμικτως τῆς συνθεωρουμένης ἀφορισθήσεται. 4. Καλῶς οὖν ἔχειν μοι δοκεῖ οὕτως ᾀνιχνεῦσαι τόν λόγον. Πᾶν ὅπερ ἂν εἰς ἡμᾶς ἐκ θείας δυνάμεως ἀγαθὸν φθάσῃ, τῆς πάντα ἕν πᾶσιν ἐνεργούσης χαριτος ἐνέργειαν εἶναι φαμεν ι καθώς φησιν ό Ἀπόστολος, ὅτι Ταῦτα δε πάντα ἐνεργεῖ 1'6 ἓν καὶ 1'6 αὖτό διαιροῦν ἰδίᾳ ἐκοίστῷ καθὼς βούλεται. Πνεῦμα, Ζητοῦντες δὲ εἰέκ μόνον τοῦ ἁγίου Πνεῦματος ἡ τῶν ἀγαθῶν χορηγία τήν ἀρχὴν λαβοῦσα, οὕτω παραγίνεται τοῖς ἀξίοις, πάλιν ὑπὸ τῆς Γραῖνῆς ὁδηγοῦμεθα εἰς τὸ τῆς χορηγίας τῶν ἀγαθῶν τῶν διὰ τοῦ Πνεύματος ημῖν ἐνεργουμένων ἀρχηγόν καὶ αἴτιον τὸν μονογενῆ Θεὸν εἶναι πιστεύειν. Πάντα γὰρ διʼ αὐτοῦ γεγενῆσθαι, καὶ ἐν αὐτῷ συνεστάναι, παρά τῆς ἁγίας Γραφῆς ἐδιδάχθημεν. ’Ὅταν τοίνυν καὶπρὸς ἐκείνην ὑψωθὼμεν τὴν ἔννοιαν, πάλιν, ὑπὸ τῆς θεοπνεύστον χειραγωγίας ἀναγόμενοι διδασκόμεθα, ὅτι διʼ ἐκείνης μὲν πάντα τῆς δυνάμεως ἐκ τοῦ μὴ ὄντος εἰς τό εἶναι παράγεται, οὗ μὴν οὐδὲ ἐξ ἐκείνης ειναρχως· ἀλλά τίς ἐστι δύναμις ἀγεννήτως καὶ ἀναρχως ὑφεστῶσα, ἣτις ἐστὶν αἰτία τῆς ἁπάντων τῶν ὄντων αἰτίας. Ἐκ γὰρ τοῦ Πατρός ό Υἱός, διʼ οὗ τὰ πάντα, πάντοτε 1'6 Πνεῦμα 1'6 ἅγιον ἀχωρίστως σννεπινοεῐται. Οῦ γὰρ ἔστιν ἐν περινοίᾳ τοῦ Υἰοῦ προκατανγασθέντα τῷ Πνεῦματι. γενέσθαι, μὴ Ἐπειδὴ τοίννν 1'6 ἅγιον Πνεῦμα, ἀφʼ οὗ πᾶσα ἐπὶ την κτίσιν ἠ τῶν ἀγαθῶν χορηγία πηγαζει, τοῦ Υὶοῦ μὲν ἤρτηται, ἀδιαστάτως συγκαταλαμβάνεται ’ τῆς ἴε τοῦ Πατρός αἰτίας ἐξημμένον ἔχει 1'6 εἶναι, ὅθεν καὶ ἐκπορεύεται· τοῦτο γνωριστικον τῆς κατα τὴν ὑπόστασιν ἰδιότητος σημεῖον ἔχει, τό μετὰ τόν Υἱόν καὶ σὺν αὐτῷ γνωρίζεσθαι, καὶ τό ἐκ τοῦ Πατρός ὑφεστάναι. Ὀ δί Υἱὸς, ό τό ἐκ τοῦ Πατρός ἐκπορεῦνόμενον Πνεῦμα διʼ ἑαυτοῦ καὶ μεθʼ ἑαυτοῦ γνωρίζων, μόνος μονογενῶς ἐκ τοῦ ἀγεννής-ου φωτὸς ἐκλάμψας, οὐδεμίαν, κατὰ τό ida/1:61 τῶν γνωρισμάτων, τὰν κοινωνίαν ’ἔχει πρός τὸν Πατέρα ἡ πρὸς τὸ Πνεῦμα 1'6 οἷγιον · ἀλλὰ τοῖς εἰρημένοις σημείοις μόνος γνωρίζεται. Ὀ δὲ ἐπὶ πάντων Θεὸς ἐξαίρετόν τι γνώρισμα τῆς ἑαυτοῦ ὑποστάσεως, 1'6 Πατὴρ εἶναι, xui ἐκ μηδεμιᾶς αἰτίας ὑποστῆναι, μόνος ἔχει· καὶ διὰ τούτου πάλιν τοῦ σημείου καὶ αύτός ἰδιαζὸντως ἐπιγινώσκεται. Τούτου ἕνεκεν ἓν τῇ τῆς οὐσίας κοινότητι ἀσύμβατά φαμεν εἶναι καὶ ἀκοινώνητα τὰ ἐπιθεωρούμενα Τριάδι γνωρίσματα, διʼ ὧν ἠ ἰδιότης παρίσταται τῶν ἐν τῇ πίστει παραδεδομένων προσώπων, ἑκάστου τοῖς ἰδίοις γνωρίσμασι διακεκριμένως καταλαμβανομένουο ὥστε δʼιά τῶν εἰρημένων σημείων τό κεχωρισμένον τῶν ὑποστάσεων ἐξευρεθῆναι· κατὰ δὲ 1'6 ἄπειρον, καὶ ἀκατάληπτον, καὶ τό ἀκτίστως εἶναι, καὶ μηδενὶ τόπῳ περιειλῆφθαι, καὶ πᾶσι τοῖς τοιούτοις, μηδεμίαν εἶναι παραλλαγὴν ἐν τῇ ζωοποιῲ φύσει, ἐπὶ Πατρός λέγω καὶ Υὶοῦ καὶ Πνεύματος ἁγίου* ἀλλὰ τινα συνεχή καὶ ἀδιάσπαστον κοινωνίαν ἓν αὐτοῖς θεωρεῖσθαι. Καὶ διʼ ὧν ἄν τις νοημάτων τό μεγαλεῖον ἑνός τινος τῶν ἔν τῇ ἀγία Τριάδι πιστευομένων κατανοήσειε, διὰ τῶν αὐτῶν προσελεύσετ-αι ἀπαραλλάκτως, ἐπὶ Πατρός, καὶ Υἰοῦ, καὶ Πνεύματος ἁγίου τὴν δόξαν βλέπων, ἐν οὐδενὶ διαλείμματι μεταξύ Πατρός καὶ Υὶοῦ καὶ ἁγίου Πνεύματος τῆς διανοίας κενεμβατούσης.Διότι οὐδέν ἐστι τό diu μέσου τούτων παρενειρόμενον, οὔτε πρᾶγμα ὑφεστὼς ἀλλο τι παρά τὴν θείαν φύσιν, ὡς καταμερίζειν αὐτὴν πρός ἑαυτὴν διὰ τῆς τοῦ ἀλλοτρίου παρεμπτώσεως δύνασθαν· οὔτε διαστήματός τινος ἀνυποστάτου κενότης, ἣτις κεχηνέναι ποιεῖ τῆς θείας ούσίας την πρὸς ἑαυτὴν ἁρμονίαν, τῇ παρενθήκη τοῦ κενοῦ τό συνεχὲς διαστέλλουσα. Ἀλλʼ 6 τὸν Πατέρα νοήσας αὐτόν τε ἐφʼ ἑαυτοῦ ἐνόησε, καὶ τόν Υἰὸν τῆ διανοίᾳ συμπαρεδέξατο. Ὁ δὲ τοῦτον λαβὼν, τοῦ Υἰοῦ τό Πνεῦμα ούκ ἀπεμέρισε-θ, ἀλλʼ ἀκολούθως μὲν κατά τὴν τάξιν, συνημμένως δὲ κατά τὴν φύσιν τῶν τριῶν κατά ταυτὸν συγκεκραμένην ἐν ἐαυτῷ τὴν πίστιν ἀνετυπώσατο. Καὶ 6 τό Πνεῦμα μόνον εἰπὼν συμπεριέλαβε τῇ ὁμολογίᾳ ταυτῃ καὶ τόν οὔ ἐστι τό Πνεῦμα. Καὶ ἐπειδὴ τοῦ Χριστοῦ ἐστι τό Πνεῦμα, καὶ ἐκ τοῦ Θεοῦ, καθώς φησιν 6 Παῦλος· ὥσπερ ἐξ ἁλύσεως 6 τοῦ ἑνός οἶκρου ἁψάμενος καὶ τό ἕτερον ἄκρον συνεπεσπάσατο, οὕτως 6 1'6 Πνεῦμα ἑλκύσας, καθώς φησιν 6 Προφήτης, διʼ αὐτοῦ καὶ τόν Υὶόν καὶ τόν Πατέρα συνεφειλκύσατο. Καὶ εἰ τόν Υἰόν ἀληθινῶς τις λάβοι, ἔξει αὐτόν ἑκατέρωθεν, πη μὲν τόν ἑαυτοῦ Πατέρα, πη δὲ 1'6 ἴδιον Πνεῦμα συνεπαγόμενον. Οὔτε γὰρ τοῦ Πατρός 6 ἀεὶ ἐν τῷ Πατρὶ ὢν ἀποτμηθῆναι δυνήσεται, οὔτε τοῦ Πνεύματὸς ποτε διαζευχθήσεται τοῦ ἰδίου 6 πάντα ἐν αύτῷ ἐνεργῶν. Ὡσαύτως δε καὶ 6 τόν Πατέρα δεξάμενος καὶ τόν Υὶόν καὶ τό Πνεῦμα συμπαρεδέξατο τῇ δυνάμει. Ού γὰρ ἔστιν ἐπινοῆσαι τομὴν ἦ διαίρεσιν κατʼ ούὸένα τρόπον, ὡς ἦ Υἱὸν χωρὶς Πατρός νοηθῆναι, ἦ 1'6 Πνεῦμα τοῦ Υἰοῦ διαζευχθῆναι· ἀλλά τις ἄῤῥητος καὶ ἀκατανὸητος ἐν τούτοις καταλαμβάνεται καὶ ἡ κοινωνία καὶ ἡ διάκριστατον. σις, οὔτε τῆς τῶν ὑποστάσιων διαφορᾶς 1'6 τῆς φύσεως συνεχὴς ὃιασπώσης, οὔτε τῆς κατά τήν οὐ· σίαν κοινότητος τὸ ἰδιάζον τῶν γνωρισμάτων ἀναχεούσης. Μὴ θαυμάσῃς δὲ, εἰτὸ αὐτὸ καὶ συνημμένον καὶ. διακεκριμένον εἶναί φαμεν, καί τινα ἐπινοοῦμεν, ὥσπερ ἐν αἰνίγματι, καινὴν καὶ παράδοξον διάκρισίν τε συνημμένην, καὶ διακεκριμένην συνάφεια-ν. Εἰ γαρ μή τις ἐριστικῶς καὶ πρὸς ἐπήρειαν ἀκούοι τοῦ λόγου, καὶ ἓν τοῖς αἰσθητοῖς δυνατόν ἐστι το τοιοῦτον εὑρεῖν. 5. Καί μου δέξασθε τὸν λόγον, ὼς ὑπόδειγμα καὶ σκιὰν ἀληθείας, οὐχ ὡς αὐτὴν τῶν πραγμάτων ἀλήθειαν, Οὐ γὰρ δυνατόν ἐστι διὰ πάντων ἐφαρμοσθῆναι τὸ ἐν τοῖς ὐποδείγμασι θεωρούμενον τοῖς ’πρὸς ἂή τῶν ὑποδειγμάτων χρεία παραλαμβάνεται. Πόθεν οὖν φαμεν τὸ διακεκριμένον άμα καὶ συναφὲς ἐκτῶν κατὰ τὴν αἴσθησιν ἡμῖν προφαινομένων ἀνα- ).ογίζεσθαι; Ἤδη ποτε τοῦ ἐν τῇ νεφέλη τόξου τὴν λαμπηδόνα κατά τὸ ἔαρ τεθέασαι· ἐκεῖνο λέγω τὸ. τόξον, ὅπερ ό κοινός λόγος ἶριν εἴωθεν ἐπονομάζειν ὃ φασιν οί περὶ ταῦτα δεινοὶ τότε συνίστασθαι, ὅταν ἀνακεκραμὴη τις ᾗ πρὸς τὸν ἀέρα νοτὶς, τῆς τῶν πνευμάτων βίας τό ἐν τοῖς ἀτμοῖς ὑγρόν καὶ παχὺ, νεφὼδες ἤδη γενόμενον, εἰς ὑετόν ἀποθλιβοὐσης. Συνίστασθαι δὲ λέγουσιν οῡτῶς. Ἐπειδὰν ἠ τοῦ ἡλίου ἀκτὶς κατὰ 1'6 πλάγιον ὑποδραμοῦσα τὸ πυκνὸν τι καὶ συνηρεφὲς τῆς νεφώσιως, εἶτα κατὰ 1'6 εὐθὺ νέφει τινῖ τόν ἴδιον κύκλον ἐναπερείσηται, οἷόν τις καμπὴ καὶ ἐπάνοδος τοῦ φωτός πρὸς ἐαυτό γίνεται, τῇςα αὐγῆς πρός 1'6 ἔμπαλιν ἀπὸ τοῦ ὑγροῦ τε καὶ στίλβοντος ἀναλυούσης. Ἐπειδή γὰρ φύσις ἐστὶ ταῖς φλογώδεσι μαρμαρυγαῖς, εἰ τινι λείῳ προσπέσοιεν, πρὸς ἑαυτὰς πάλιν ἐπανακλᾶσθαι, κυκλοτερὲς δὲ τοῦ ἡλίου 1'6 σχῆμα, τὸ διὰ τῆς ἀκτῖνος ἐν πῷ ὑγρῷ τε καὶ λείῳ τοῦ ἀέρος γινόμενον· ἐξ ἀνάγκης κατὰτὸ σχῆμα τοῦ ἡλιακοῦ κύκλου καὶ 6 παρακείμενος τῷ νέφει ἀὴρ διά τῆς ἀποστιλβούσης αὐγῆς περιγράφεται· Αὕτη τοίνυν ἠ αὐγὴ καὶ συνεχής ἐστιπρὸς ἑαυτὴν, καὶ διῄρηται. Πολύχροος γάρ τις οῦσα καὶ πολυειδὴς, ἀφανῶς τοῖς ποίκίλοις ἄνθεσι τῆς βαφῆς πρὸς ἑαυτὴν κατακιρνᾶται τῶν ἐτεροχροούντων τὴν πρὸς ἄλληλα συμβολὴν ἐκ τῶν ὄψεων ἡμῶν κατά τὸ λεληθὸς ὑποκλέπτουσα· ὡς μὴ ἂν ἐπιγνωσθῆναι τοῦ γλαυκοῦ πρός 1'6 πυραυγὲς τὸν διὰ μέσου τόπον τόν μιγνύοντα δ ιʼ ἑαυτοῦ καὶ χωρίζοντα τὴν τῶν χροῶν ἑτερότητα, ἤ τοῦ πυραυγοῦς πρός τὸ πορφύρεον, ἤ ἐκείνου πρὸς τὸ ἠλέκτρινον. Πάντων γὰρ αἰ αύγαὶ, κατα ταυτὸν ὁρώμεναι, καί τηλαυγεῖς εἰσι, καὶ τῆς πρὸς ἀλλήλας συναφείας τὰ σημεῖα κλέπτουσαι, τούς ἐλέγχους ἐκφεύγουσιν, ὡς ἀμηχανον ἐξευρεῖν, μέχρι τίνος ἕστηκε τὸ πυρώδει-αὴ τό σμαραγδίζον τῆς αἴγλης, καὶ ἀπὸ τίνος ἄρχεται μηκέτι τοιοῦτον εἰναι, οἷον ἐν τῷ τηλαυγεῖ καθορᾶται, ἶςὲσπερ τοίνυν ἐν τῷ ὑποδείγματι και τὰς τῶν χρωμάτων διαφορὰς φανερῶς διαγινώσκομεν, καὶ διάστασιν ἐτέρου πρὸς τό ἕτερον οὐκ ἔστι τῇ αἰσθησει καταλαβεῖν· οὕτω μοι λόγισαι δυνατόν εἶναι καὶ περὶ τῶν θείων δογμάτων ἀναλογισασοαι· τας μὲν τῶν ὑποστάσεων ἰδιότητας, ὥσπερ τι οἶνθος τῶν κατα την ἶριν φαινομένων, ἐπαστράπτειν ἐκαστω τῶν ἐν ἁγία Τριάδι πιστευομένων. τῆς δὲ κατὰ την φύσιν ἰδιότητος μηδεμίαν ἐτέρου πρὸς τό ἓτεοον ἐπινοεῖσθαι ὃιαςυοράν, ἀλλʼ ἐν κοινότητι τῶς ούσίας τας γνωριστικας ἰδίοτητας ἐπιλάμπειν ἑκάστω. Καὶ γαρ κάκεῖ ἐν τῷ ὑποδείγματι ἡ ἀπαυγάζουσα τὴν πολύχροον ἐκείνην αὑγὴν μία οὑσίαῆν,η διά τῆς ἡλιακῆς ἀκτῖνος ἀνακλωμένηο τό δὲ ἄνθος τού φαινομένου, πολυειδές· παιδεύοντος ἡμᾶς τοῦ λόγου καὶ δια τῆς κτίσεως μὴ ξενοπαθεῖν τοῖς περὶ τού δόγματος λόγοις, ὅταν, εἰς τό δυσθεώρητον ειαπεσόντες, πρὸς την τῶν λεγομένων συγκατάθεσιν ἐλτγγιάσωμεν. ’Ὠσπερ γὰρ ἐπὶ τῶν ’τοῖς ὀφθαλμοῖς φαινομένων κρείττων ἐφάνη τοῦ λόγον τῆς αἰτίας η πεῖραʼ οὑτω καὶ τῶν ὑπεραναβεβηκότων ὃογαάτων κρείττων ἐστι τῆς δια λογισμῶν καταλήψεως η πίστίς, καὶτὸ κεχωρισμένον ἐν ὑποστάσει, καὶ τό σννηα- 6 αένον ἐν τῇ οὐσία διδάσκουσα. Ἰἰπεί ούν τὸ μέν τι κοινὸν ἐν τῇ άγία Τριάὸι, τό δὲ ἰδιάζον ό λόγος ἐνο εθεώρη σεν, ο μἐν τῆς κοινότητος λόγος εἰς την ούσίαν ανάγεται, η δὲ ὑπόστασις τό ἰδιάζον ἑκάστου σηιιεῖόν. ἐστιν. 6,’Λλλʼ ἰσως οῖεταί τις μὴ συμβαίνειν τόν ἀποδοθέντα περὶ τῆς ὑποστάσεως λόγον τῇ διανοία τῆς τοῦ Ἀποστόλου γραφῆς, ἐν οἷς φησι περὶ τοῦ Κυρίου, οτι ἐστὶν απαύγασμα τῆς δόξης αὑτοῦ, καὶ χαρακτὴρ της ὑποστάσεως. Εἰ γὰρ ὑπόστασιν ἁπόὸεὸωκαμεν εἶναι την συνδρομὴν τῶν περί ἕκαστον ιὸιωςκάτων, ὁμολογεῖται δε, ὥσπερ ἐπὶ τού Πατρός εἶναί τι τό ἰδιαζόντως ἐπιθετιχοούμενον, δι· οὗ μονος ἐπιγινώσκεται, κατὰ τόν αὑτὸν δὲ τρόπον καὶ περὶ τοῦ Μονογενους τό ἴσον πιστεύεται· πῶς ὲνρ ταὺθα τό της ὑποστάσεως ὄνομα τῶ [Ιατοὶ αόνω προσμαρτυρεῖ ἡ Γραςνὴ, τόν δὲ Υἰόν μορφὴν λέγει της ὑποστάσεως, οὑκ ἐν ἰδίοις, ἀλλʼ ἐν τοῖς τού lla: τρός γνωρίσμασι χαρακτηριζόριενον ; στασις τό ἰδιάζον τῆς ἑκάστον ὑπάρξεως σημεῖόν ἐστι, τοῦ δε Πατρός ἴδιον τό ἀγεννήτως εἶναι ὁμολογεῖται, μεμόρφωται δε ό Υἱός τοῖς τοῦ Πατρός ἰδιωμασιν ο οῐρα οὐκέτι διαμένει τῷ Πατρὶ κατʼ ἐξαίρετον ἐπʼ αὶτοῦ μόνον τό ἀγέννητον λέγεσθαι, εἰπερ τῷ ἰδιάζοντιτοῦ Πατρός η τοῦ Μονογενοῦς χαρακτηρίζεται ὗπαρξις. ἲ. Ἀλλʼ ἡμεῖς τοῦτό φαμεν, ότι ἕτερον πληροῖ σκοπόν ἐνταῦθα τῷ Ἀποστόλῳ ό ὶόγος, πρός όν βὶέπων ταύταις ἐχρήσατο ταῖς φωναῖς, δόξης ἀπαύγασμα λέγων, καὶ χαρακτῆρα ὑποστάσεως · ὅνπερ ό ἀκριβῶς νόησας οὐδέν εὑρήσει τοῖς παρʼ ἡμῶν εἰρημένοις μαχόμενον, ἀλλʼ ἐπί τινος ἰδιαζούπς ἑννοίας τόν λόγον διεξαγόριενον. Οὐ γὰρ ὅπως διακριθιῖεν ἀπʼ ἀλλήλων αἱ ὑποστάσεις δʼιά τῶν ἐπι φαινομένων σημείων, ό ἀποστο).ικός πραγματεύεται λόγος, ἀὶᾶδ ὅπως τό γνήσιόν τε καὶ ἀδιάστατον καὶ συνημμένον τῆς τοῦ Υὶον πρός τόν Πατέρα σχέσεως νοηθείη. Ὠς γὰρ οὐκ εἶπεν,ος ὢν δόξα τοῦ Πατρός (καίτοιγε τό ἀληθές οὕτως ἔχει), ἀλλά, τοῦτο παραλιπὼν ως ὁμολογούμενον, τό μη ἄλλο τι δόξης εἶδος ἐπὶ τοῦ Πατρός, καὶ ἕτερον ἐπὶ τοῦ Υἰοῧ νοεῖν διδάσκων, αὐτῆς τῆς τοῦ Πατρός δόξης ἀπαύγασμα τὴν τοῦ Μονογινοῦς διορίζεται δόξαν, τό ἀδιαστάτως συνεπινοήσοαι τῷ Πατρὶ τόν Υἰόν κατασχενάζων ἐκ τοῦ κατά τό prii; ὗποδείγματος. Ὠς γὰρ ἐκ τῆς φλογός μὲν ἡ αὐγὴ, οὗ μὴν ὑστέρα μετὰ τὴν φλόγα ἐστὶν ἠ αὐγὴ, ἀλλʼ ὁμοῦ τε ἡ φὶόξ ἀνἔλαμψε, καὶ σνναπηνγάσθη τό φῶς · οὕτω βούλεται καὶ ἑκ τοῦ Πατρός μὲν τόν Υἱόν νοεῖσθαι, οὐ μὴν παρατάσει τινὶ διαστηματικῇ τῆς τον Πατρός ὑπάρξεως τόν Μονογενῆ δ ιορὶζεσοαι, ἀλλʼ αεὶ τῷ αἰτίῳ τό ἐξ αὐτοῦ σνννπολαριβἀνειν. Κατά τόν αὐτόν οὖν τρόπον, ὥσπερ ἐφερριηνεύων τόν προαποδοθὲντα ὥσπερ νοῦν, καὶ ὑποστάσεως χαρακτῆρά φησι, τοῖς σωματικοῖς ἡμᾶς ὑποδείγμασι πρός την τῶν ἀοράτων χειραγωγῶν κατανόησιν. Ὠς γὰρ τό σῶμα πάντως ἐστὶν ἐν σχήματι, ἀλλʼ ἕτερος μὲν ό τοῦ σχηματος, ἕτερος δὲ ό τοῦ σώματος λόγος ο καὶ οὐκ οἶν τις ἀποδιδοὺς τόν ἐκατέρου τούτων ὁρισμόν συνενεχθείη τῷ περὶ τοῦ ἕτερον · πλὴν ἀλλὰ, κᾶν λόγῳ διακρίνῃς τό σχῆμα τοῦ σώματος, ἡ φύσις οὐ παραδέχεται την διάκρισιν, ἀλλὰ σννημμένως νοεῖται μετά τοῦ ἑτέρον τό ἕτερον ο οὕτως οἴεται δεῖν ό Ἀπόστοὶος, κᾶν ό τῆς πίστεως λόγος ἀσύγχντον καὶ διησημένην τήν τῶν ὑποστάσεων διδάσκῃ διαφορὰν, ἀλλὰ καὶ τό προσεχὲς καὶ όὶονεὶ συμφυὲς τοῦ Μονογενονς πρός τὸν Πατέρα διὰ τῶν εἰρημένων παρἰστησιν ο οὐχ ὡς οὐκ ὄντος ἐν ὑποστάσει καὶ τοῦ Μονογενοῦς, ἀλλʼ ὡς οὗ παράδιχομένον μεσότητά τινα τᾶς ἑαυτοῦ πρός τόν Πατέρα ἐνωσεως ο ὥστε τόν τῳ χαρακτῆρι τοῦ Μονογινοῦς δʼιά τῶν τῆς ψυχῆς ὀμμάraw ἐνατενίσαντα καὶ τῆς τοῦ Πατρός ὑποστάσεως ὲν περινοίᾳ γενέσθαι, οὐκ ἐπαλλασσομένης, οὐδὲ συναναμιγνυμένης τῆς ἓπιθεωρουμένης αὐτοῖς ἰδιότητος, ὡςῆ τῷ Πατρὶ τὴν γέννησιν, ἦ τῷ Υὶῷ τὴν ἀγεννησίαν ἐπιμορφάζειν · ἀλλʼ ὡς οὐκ ἐνδεχόμενον 1'6 ἕτερον τοῦ ἐτέρου διαζεύξαντας, ἐφʼ ἑαυτοῦ μόνου καταλαβεῖν τό λειπόμενον. Οὐδὲ γάρ ἐστι δυνατόν, Υἰόν ὀνομάσαντα, μὴ καὶ Πατρός ἐν περινοίᾳ γενέσθαι, σχετικῶς τῆς προσηγορίας ταύτης καὶ τόν Πατέρα συνεμφαινούσης· 8. Ἐπειδὴ τοίνυν 6 ἑωρακὼς τὸν Υἰόν ὁρᾷ τόν Πατέρα, καθώς φησιν ἓν Εὐαγγελίοις 6 Κύριος, διὰ τοῦτο χαρακτῆρα φησιν εἰναι τόν Μονογενῆ τῆς τοῦ Πατρός ὑποστάσεως. Καὶ ὡς ἀν μᾶλλον ἑπιγνωσθείη τό νόημα, καὶ ἄλλοις συμπαραληψόμεθα τοῦ Ἀποστὸλου φωνὰς, ἐν αἶς Υἱόν εἰκόνα τοῦ Θεοῦ τοῦ ἀοράτου, καὶ τῆς ἀγαθότητος αὐτοῦ πάλιν εἰκόνα φησιν · οὐχὶ τῷ διαφέρειν τοῦ ἀρχετύπου τὴν εἰκόνα, κατά τόν τῆς ἀορασιας καὶ τῆς ἀγαθότητος λόγον, ἀλλʼ ἶνα δειχθῇ, ὅτι ταυτὸν τῷ πρωτοτύπῳ ἐστὶ, κᾶν ἓτερον ᾖ. Οὐ γὰρ ἀν ό τῆς εἰκόνος διασωθείη λόγος, εἰ μὴ διά πάντων τό ἐναργὲς ἔχοι καὶ ἀπαράλλακτον. Οὐκοῦν 6 1'6 τῆς εἰκόνος κατανοήσας κάλλος ἐν περινοίᾳ τοῦ ἀρχετύπου γίνεται. Καὶ ό τοῦ Υἱοῦ τὴν οιονεἰ μορφὴν τῇ διανοίᾳ λαβὼν, τῆς πατρικῆς ὑποστάσεως τόν χαρακτῆρα ἀνετυπώσατο, βλέπων δ ιά τούτου ἐκεῖνον, οὐ τὴν ἀγεννησίαν τοῦ Πατρός ἐν τῷ ἀπεικονισματι βλέπων (ἧ γὰρ ἀν διʼ ὅλου ταυτὸν ἦν, καὶ οὐχ ἕτερον). ἀλλά 1'6 ἀγέννητον κάλλοςἐν τῷ εγεν νητῷ κατοπτεύσας. Ὠσπερ γὰρ ό ἐν τῷ καθαρῷ κατόπτρῳ τὴν γενομένην τῆς μορφῆς ἔμφασιν κατανοήσας, ἐναργῆ τοῦ ἀπεικονισθέντος προσώπου τὴν γνῶσιν ἔσχεν· οὕτως 6 τόν Υἰόν ἐπιγνοὺς τόν χαρακτῆρα τῆς πατρικῆς ὑποστάσεως διά τῆς τοῦ Υἰοῦ γνώσεως ἐν τῇ καρδίᾳ ἐδέξατο. Πάντα γὰρ τὰ τοῦ Πατρός ἐν τῷ Υἱῷ καθορᾶται, καὶ πάντα τά τοῦ Υἰοῦ τοῦ Πατρός ἐστιν ο ἐπειδὴ καὶ ὅλος ό Υἱός ἐν τῷ Πατρὶ μένει, καὶ ὅλον ἔχει πάλιν ἐν ἐαυτῷ τόν Πατέρα· Ὥστε ἡ τοῦ Υεού ὑπόστασις οἱονεὶ μορφὴ καὶ πρόσωπον ’γίνεται τῆς τοῦ Πατρός ἐπιγνώσεως ο καὶ ἡ τοῦ Πατρός ὑπόστασις ἐν τῇ τοῦ Υἱοῦ μορφῇ ἐπιγινώσκεται, μενούσης αὐτοῖς τῆ ς ἐπιθεωρουμένης ἰδιότητος εἰς διάκρισιν ἐναργῆ τῶν ὑπο στάσεων.

### English translation (Claude)

To his brother Gregory, on the difference between essence and hypostasis. 1. Since many, in the mystical doctrines, do not distinguish what is common in the essence from the meaning of the hypostases, and think it makes no difference whether one says essence or hypostasis (and so it has pleased some who accept such things without examination to speak of one hypostasis just as of one essence; and, conversely, those who accept three hypostases think they must, on the strength of this confession, teach a division of essences in the same number), for this reason, so that you may not suffer the same, I have written you a short memorandum on the subject. The meaning of the terms, to set it out in a few words, is as follows.
2. Of all names, some, used of several things differing in number, have a more general meaning, as “man.” For whoever says this, having indicated the common nature by the name, has not marked off by the word some particular man who is known individually by the name. For Peter is no more a man than Andrew, John, and James. So the commonness of what is signified, extending equally to all who are ranked under the same name, needs a further distinction, by which we shall recognize not man in general but Peter or John. Other names have a more particular reference, by which what is contemplated in the thing signified is not the commonness of the nature but a circumscription of some thing, having, as to its particularity, no community with what is of the same kind, as “Paul” or “Timothy.” For such a word no longer refers to what is common in the nature, but, separating certain circumscribed things from the comprehensive meaning, presents them by the names. When, then, of two or more who are in the same category, as Paul, Silvanus, and Timothy, an account of the essence of men is sought, no one will give one account of essence for Paul, another for Silvanus, and another for Timothy; but the terms by which the essence of Paul is shown will fit the others also; and those described by the same account of essence are of the same essence with one another. But when someone, having learned what is common, turns his view to the particulars by which one is separated from another, the account that makes each known will no longer coincide in every respect with that of the other, even if in some points it is found to have something in common.
3. This, then, is what we say: what is spoken of particularly is indicated by the word “hypostasis.” For whoever says “man” produces in the hearer a diffuse idea, because of the indefiniteness of the meaning, so that the nature is indicated by the name, but the thing that subsists and is particularly indicated by the name is not signified. But whoever says “Paul” shows the nature subsisting in the thing indicated by the name. This, then, is the hypostasis: not the indefinite notion of the essence, which finds no standing because of the commonness of what is signified, but that which presents and circumscribes in some particular thing, through the particularities that appear, what is common and uncircumscribed. So Scripture too is accustomed to do this, both in many other places and in the story of Job. For when it was about to tell his story, it first mentioned what is common and said “a man,” and at once marked him off by what is particular with the addition of “a certain.” The description of the essence it passed over in silence, as bringing no gain for the purpose of the narrative; but it characterizes the particular man by his own marks, naming his place and the marks of his character, and whatever external things, taken together, would separate him and set him apart from the common meaning, so that the description of the man narrated becomes clear in every respect: from his name, from his place, from the particularities of his soul, from the external things observed about him. But if it had been giving the account of the essence, there would have been no mention of these things in explaining the nature. For the account would have been the same for Bildad the Shuhite, Zophar the Naamathite, and each of the men mentioned there. Transfer, then, the account of the difference between essence and hypostasis that you have learned in our own case to the divine doctrines as well, and you will not go wrong. Whatever your thought suggests the being of the Father to be (for it is not possible to rest the soul on any detached notion, being convinced that it is beyond every notion), this you will think of the Son also, and likewise of the Holy Spirit. For the account of the uncreated and the incomprehensible is one and the same in the case of the Father, the Son, and the Holy Spirit. For one is not more incomprehensible and uncreated, and another less. But since in the Trinity we must keep an unconfused distinction through the particular marks, we shall not take what is contemplated in common, such as being uncreated, I mean, or beyond all comprehension, or anything of that kind, into our judgment of what is particular; we shall seek only those marks by which the notion of each will be clearly and unmixedly set apart from what is contemplated together with it.
4. It seems to me well to track down the account in this way. Every good thing that reaches us from the divine power we say is the working of the grace that works all things in all, as the Apostle says: “All these things the one and the same Spirit works, distributing to each individually as he wills.” But when we ask whether the supply of good things, taking its origin from the Holy Spirit alone, so comes to those who are worthy, we are again led by Scripture to believe that the source and cause of the supply of the good things worked in us through the Spirit is the only-begotten God. For we have been taught by holy Scripture that all things came into being through him and hold together in him. When, then, we have been raised to that thought too, again, led up by the divinely inspired guidance, we are taught that through that power all things are brought from non-being into being, yet not even from it without origin; but there is a power subsisting without generation and without origin, which is the cause of the cause of all things that exist. For from the Father is the Son, through whom are all things, with whom the Holy Spirit is always inseparably conceived. For it is not possible to come to the thought of the Son without being first enlightened by the Spirit. Since, then, the Holy Spirit, from whom the whole supply of good things to creation springs, is attached to the Son and is apprehended together with him without interval, and has its being dependent on the cause of the Father, from whom it also proceeds, it has this mark that makes known its particularity as to hypostasis: being known after the Son and with him, and subsisting from the Father. The Son, who makes known through himself and with himself the Spirit who proceeds from the Father, alone shining forth only-begottenly from the unbegotten light, has, as to his particular marks, no community with the Father or with the Holy Spirit, but is known alone by the marks mentioned. And the God who is over all alone has, as an exceptional mark of his own hypostasis, being Father and subsisting from no cause; and by this mark again he too is recognized particularly. For this reason we say that in the commonness of the essence the marks contemplated in the Trinity are incompatible and incommunicable, marks by which the particularity of the persons handed down in the faith is presented, each being apprehended distinctly by its own marks; so that through the marks mentioned the separateness of the hypostases is discovered. But as to infinity, incomprehensibility, uncreated being, not being contained by any place, and all such things, there is no variation in the life-giving nature, in the Father, I mean, and the Son and the Holy Spirit; but a certain continuous and unbroken communion is contemplated in them. And by whatever notions one may consider the majesty of any one of those believed in the holy Trinity, by the same he will approach without variation, seeing the glory in the Father, the Son, and the Holy Spirit, his mind not walking on emptiness in any interval between Father and Son and Holy Spirit. For there is nothing inserted between them, neither some subsisting thing other than the divine nature, so as to be able to divide it from itself by the intrusion of something foreign, nor the emptiness of some unsubstantial interval, which would make the harmony of the divine essence with itself gape open, breaking its continuity by the insertion of a void. But he who has thought of the Father has thought of him in himself and has also received the Son along with him in his mind; and he who has grasped the Son has not separated the Spirit from the Son, but, in sequence according to order and conjointly according to nature, has formed in himself the faith in the three blended together at once. And he who names the Spirit alone includes in this confession also him whose Spirit it is. And since the Spirit is Christ's and from God, as Paul says, then just as one who takes hold of one end of a chain draws the other end along with it, so he who has drawn the Spirit, as the prophet says, has drawn along through it both the Son and the Father. And if anyone truly receives the Son, he will have him bringing with him on either side his own Father on the one hand and his own Spirit on the other. For he who is always in the Father can never be cut off from the Father, nor will he who works all things in it ever be separated from his own Spirit. Likewise he who has received the Father has potentially received with him the Son and the Spirit. For it is not possible to conceive any cutting or division in any way, so that the Son should be thought of without the Father, or the Spirit separated from the Son; but a certain ineffable and inconceivable communion and distinction is apprehended in them, the difference of the hypostases not tearing apart the continuity of the nature, nor the community of the essence dissolving the particularity of the marks. Do not wonder that we say the same thing is both joined and distinguished, and conceive, as in a riddle, a new and strange distinction that is conjoined and a conjunction that is distinguished. For if one does not listen to the argument contentiously and spitefully, such a thing can be found even among sensible things.
5. And receive my argument as an illustration and shadow of the truth, not as the very truth of the realities. For it is not possible for what is seen in illustrations to fit in every respect the things for which the use of illustrations is adopted. How, then, do we say that what is at once distinct and conjoined can be reasoned out by analogy from what appears to our senses? You have at some time seen in spring the brightness of the bow in the cloud, I mean the bow which common speech is accustomed to call the rainbow. Those skilled in such things say that it forms when some moisture is mixed into the air, the force of the winds squeezing into rain what is moist and thick in the vapors, which has already become cloudy. And they say it forms thus: when the sun's ray, running obliquely under the dense and shadowy part of the cloud, then rests its own circle directly upon some cloud, a kind of bending and return of the light upon itself occurs, the gleam turning back from the moist and shining surface. For since it is the nature of flamelike rays, if they fall on something smooth, to be reflected back upon themselves, and the shape of the sun formed by the ray in the moist and smooth part of the air is circular, of necessity the air next to the cloud is also outlined by the reflected gleam according to the shape of the sun's circle. This gleam, then, is both continuous with itself and divided. For being many-colored and many-formed, it is imperceptibly blended with itself by the varied hues of its dye, secretly stealing from our sight the meeting of the different colors with one another, so that the space between the blue and the flame-colored, which mixes and separates the difference of the colors, cannot be discerned, nor that between the flame-colored and the purple, nor between that and the amber. For the rays of all, seen at once, are both far-shining and, stealing away the signs of their contact with one another, escape testing, so that it is impossible to find how far the fiery or the emerald part of the gleam extends, and where it begins to be no longer such as it is seen in its brightness. Just as, then, in the illustration we both clearly distinguish the differences of the colors and cannot perceive by sense the interval between one and another, so consider that it is possible to reason about the divine doctrines too: that the particularities of the hypostases, like a bloom among those that appear in the rainbow, flash out in each of those believed in the holy Trinity, while no difference of one from another is conceived in the particularity of the nature, but the distinguishing particularities shine on each in the community of the essence. For there too, in the illustration, the essence that shone out that many-colored gleam was one, refracted by the sun's ray, while the bloom of what appeared was manifold; the argument teaching us even through creation not to be disconcerted by the statements of doctrine when, falling upon what is hard to contemplate, we grow dizzy at assenting to what is said. For just as with things that appear to the eyes experience has proved better than an account of the cause, so with doctrines that transcend us faith is better than comprehension by reasoning, teaching both what is separate in hypostasis and what is conjoined in essence. Since, then, the argument has contemplated in the holy Trinity both something common and something particular, the account of commonness is referred to the essence, while the hypostasis is the particular sign of each.
6. But perhaps someone thinks that the account given of the hypostasis does not agree with the meaning of the Apostle's writing, where he says of the Lord that he is “the radiance of his glory and the stamp of his hypostasis.” For if we have given the hypostasis to be the concurrence of the particularities of each, and it is agreed that, as in the Father there is something contemplated particularly by which he alone is recognized, so too the like is believed of the Only-begotten, how is it that Scripture here attributes the name of hypostasis to the Father alone, and calls the Son the form of the hypostasis, characterized not by his own marks but by those of the Father? For if the hypostasis is the particular sign of each one's existence, and it is agreed that the Father's particularity is to exist unbegottenly, and the Son is formed by the Father's particularities, then being called unbegotten no longer remains exceptionally to the Father alone, if the existence of the Only-begotten is characterized by what is particular to the Father.
7. But we say this: that the Apostle's argument here fulfills another purpose, with a view to which he used these words, saying “radiance of glory” and “stamp of hypostasis”; and whoever understands it exactly will find nothing contrary to what we have said, but the argument conducted with a particular thought in view. For the apostolic argument is not concerned with how the hypostases may be distinguished from one another by the marks that appear, but with how the genuineness, the absence of interval, and the conjunction of the Son's relation to the Father may be understood. For he did not say, “who is the glory of the Father” (though that is the truth), but, leaving this aside as agreed, and teaching us not to think of one form of glory in the Father and another in the Son, he defines the glory of the Only-begotten as the radiance of the very glory of the Father, providing from the illustration of light that the Son be conceived together with the Father without interval. For just as the radiance comes from the flame, yet the radiance is not later than the flame, but at the same moment the flame shone out and the light beamed forth with it, so he wishes the Son to be thought of as from the Father, yet the Only-begotten not to be separated from the Father's existence by any extension of interval, but what is from the cause always to be conceived together with the cause. In the same way, then, as if interpreting further the sense already given, he says also “stamp of hypostasis,” leading us by the hand through bodily illustrations to the understanding of invisible things. For as the body is certainly in a shape, yet the account of the shape is one and the account of the body another, and no one giving the definition of each would arrive at the definition of the other, but even if in thought you distinguish the shape from the body, nature does not admit the distinction, but the one is conceived as joined with the other; so the Apostle thinks that, even if the account of the faith teaches the difference of the hypostases as unconfused and distinct, he must also present by these words the closeness and, so to speak, natural union of the Only-begotten with the Father; not as though the Only-begotten were not also in hypostasis, but as not admitting any intermediary in his union with the Father; so that whoever has gazed with the eyes of the soul at the stamp of the Only-begotten comes also to the thought of the Father's hypostasis, without the particularity contemplated in them being exchanged or mixed, so as to attribute begetting to the Father or unbegottenness to the Son, but because it is not possible, separating the one from the other, to apprehend the one left by itself alone. For it is not possible to name the Son without also coming to the thought of the Father, since this appellation, being relative, indicates the Father along with it.
8. Since, then, he who has seen the Son sees the Father, as the Lord says in the Gospels, for this reason he says that the Only-begotten is the stamp of the Father's hypostasis. And so that the thought may be better understood, we shall take in also other words of the Apostle, in which he calls the Son the image of the invisible God, and again the image of his goodness; not because the image differs from the archetype in the account of invisibility and goodness, but to show that it is the same as the prototype, even though it is another. For the account of an image would not be preserved unless it had clearness and no variation in every respect. So he who has considered the beauty of the image comes to the thought of the archetype. And he who has grasped in his mind the form, so to speak, of the Son has formed in himself the stamp of the Father's hypostasis, seeing the latter through the former; not seeing the unbegottenness of the Father in the copy (for then it would be wholly the same and not another), but beholding the unbegotten beauty in the begotten. For just as one who has looked at the reflection of a form produced in a clean mirror has clear knowledge of the face represented, so he who has known the Son has received in his heart, through the knowledge of the Son, the stamp of the Father's hypostasis. For all that is the Father's is seen in the Son, and all that is the Son's is the Father's; since the whole Son abides in the Father and in turn has the whole Father in himself. So the hypostasis of the Son becomes, as it were, the form and face of the knowledge of the Father, and the hypostasis of the Father is recognized in the form of the Son, while the particularity contemplated in them remains for the clear distinction of the hypostases.

### Scripture references

- Job 1:1: allusion, high confidence
- Job 2:11: allusion, high confidence
- 1 Cor 12:11: quotation, high confidence
- 1 Cor 12:6: allusion, medium confidence
- John 1:3: allusion, high confidence
- Col 1:16–17: allusion, high confidence
- Rom 8:9: allusion, high confidence
- 1 Cor 2:12: allusion, medium confidence
- Ps 119:131 (118:131 LXX): allusion, medium confidence
- John 14:10: allusion, high confidence
- Heb 1:3: quotation, high confidence
- John 14:9: allusion, high confidence
- Col 1:15: quotation, high confidence
- John 16:15: allusion, high confidence
- John 17:10: allusion, high confidence

### Extrabiblical texts

- Wis 7:26 (Wisdom of Solomon): quotation, high confidence

### Translation notes

- Staged as 37; this is Letter 38 (Benedictine), to “his brother Gregory.” Many modern scholars attribute it to Gregory of Nyssa rather than Basil. Terms: οὐσία “essence,” ὑπόστασις “hypostasis,” ὁμοούσιοι “of the same essence,” ἰδίωμα/ἰδιότης “particularity,” γνώρισμα “mark,” πρόσωπον “person.” In section 4 the Spirit “proceeds” from the Father and is known “after the Son and with him”; this is translated exactly.
- Leaked material removed by logged corrections: a Migne footnote giving a variant (“one Royal manuscript reads συγχεούσης”) and other scan junk. Some garbled words in sections 5–7 are translated by sense.
- Scripture: Job 1:1; Job 2:11; 1 Cor 12:6, 11; John 1:3; Col 1:16–17; Rom 8:9; 1 Cor 2:12; Ps 119:131 (LXX 118:131, “I drew in the Spirit”); John 14:10; Heb 1:3; John 14:9; Col 1:15; Wis 7:26 (image of his goodness); John 16:15; 17:10.

### Citation (SBL)

Basil, Ep. 38 (PG 32:325a–340d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/38/#p-38).

## Letter 39

- URL: https://sophiascriptura.com/fathers/basil-epistulae/38/#p-39
- Source: PG 32:340d–341c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: The emperor Julian invites his old fellow student Basil to court, praising the frank friendship there.

### Greek text

Ἰουλιανός Βασιλείῳ. ἸΙ μὲν παροιμία φησιν, Οὐ πόλεμον ἀγγέλλειςἐγὼ δὲ προσθείην ἐκ τῆς κωμῳδίας · Ὠ χρυσόν ἀγα γεέλας ἐπῶν. Ἴθι οὖν, ἔργοις αὑτό δεῖξον, καὶ σπεῦδε παρʼ ημᾶς. ’Δφίξῃ γὰρ φίλος παρὰ φθον. Η δε περὶ τὰ πράγματα κοινὴ καὶ συνεχὴς ἀσχολία δοκεῖ μὲν εἶναι πως τοίς πάρεργον αὐτὸ ποιοῦσιν ἐπαχθής· οἱ δε τῆς ἐπιμελείας κοινωνοῦντες εἰσιν ἐπιεικεῖς, ὡς ἐμαυτὸν πείθω, καὶ συνετοὶ, καὶ πάντως ἱκανοὶ πρὸς πάντα. Δίδωμι οὗν μοι ρᾳστωνπν, ὥστε ἐξεῖναι μηδὲν ὀλιγωροῦντι καὶ ἀναπαύεσθαι. Συνεσμεν γὰρ αλλήλοις οὗ μετὰ τῆς αὐλικῆς ὑποκρίσεως μόνης, ἧς οἶμαί σε μέχρι τοῦ δεῦρο πεπειρᾶσθαι, καθʼ ἢν ἐπαινοῦντες μισουσι τηλικοῦτον μῖσος, ἡλίκον οὐδε τοὺς πολεμιωτάτους, ἀλλά μετά τῆς προσηκούσης ἀλλήλους ἐλευθερίας ἐξελέγχοντες τε ὁταν δέῃ καὶ ἐπιτιμῶντες, οὐχ ἧττον φιλοῦμεν ἀλλήλους τῶν σφόδρα ἑταίρων. Ἔνθεν ἔξεστιν ἡμῖν (ἀπείη δὲ φθόνος) ἀνειμένοις τε σπουδάζειν, καὶ σπουδάζουσι μὴ ταλαιπωρεῖσθαι, καθεύδειν δὲ ἀδεῶς ἐπεὶ καὶ ἐγρηγορὼς οὐχ ὑπὲρ ἑαυτοῦ μᾶλλον ἡ καὶ ὑπὲρ τῶν ἄλλων ἁπάντων, ὡς εἰκὸς, ἐγρήγορα. Ταῦτα ἴσως κατηδολέσχησά σου καὶ κατελήρησα, παθὼν τι βλακώδη (ἐπῄνεσα γὰρ ἐμαυτὸν, ὥσπερ Ἀστυδάμας), ἀλλʼ ἱνα σε πείσω προῦργου τι μᾶλλον ἡμῖν τὴν σήν παρουσίαν, οῐτε ἀνδρὸς ἔμφρονος, ποιήσειν ἡ παραιρήσεσθαι τι τοῦ καιροῦ, ταυτα ἐπέστειλα. Σπευδε οὖν, ὅπερ ἔφην, δημοσίῳ χρησόμενος δρόμῳ. Συνδιατρίψας δε ἡμῖν ἐφʼὃσον σοι φίλον, οἵπερ οἶν 65.23;, ὑφʼ ἡμῶν πεμπόμενος, ὡς προσῆκόν ἐστι, βαδιῇ.

### English translation (Claude)

Julian to Basil. The proverb says, “You do not announce war”; and I would add from comedy, “O bringer of golden words!” Come, then, show it by deeds, and hurry to us. You will come as a friend to a friend. The common and continual business of affairs seems somehow burdensome to those who make it a side issue; but those who share the care of it are reasonable, as I am persuaded, and sensible, and entirely capable for everything. So I give myself some relaxation, so that I can even rest without neglecting anything. For we live with one another not with the mere play-acting of the court, which I think you have experienced until now, in which men praise while they hate with a hatred greater than they bear toward their worst enemies; but, refuting and rebuking one another when necessary with fitting freedom, we love one another no less than the closest friends. Hence we can (absit invidia) be earnest while relaxed, and not be worn out while being earnest, and sleep without fear; since even when I am awake I am awake, as is fitting, no more for myself than for all the others. Perhaps I have chattered and talked nonsense to you in this, having fallen into something foolish (for I have praised myself, like Astydamas); but I have written this to persuade you that your presence, as a man of sense, will be of some advantage to us rather than take away anything from our time. Hurry, then, as I said, using the public post. And when you have stayed with us as long as you like, you will go wherever you wish, sent on by us as is fitting.

### Translation notes

- Staged as 40; this is Letter 39 (Benedictine), Julian to Basil, preserved among Basil's letters (its authenticity as Julian's is generally accepted). “O bringer of golden words”: a line from comedy of unidentified source; Astydamas, a tragic poet, was proverbial for praising himself. The place to which Basil may go at the end is garbled in the OCR; translated by sense.

### Citation (SBL)

Basil, Ep. 39 (PG 32:340d–341c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/38/#p-39).

## Letters 40, 41

- URL: https://sophiascriptura.com/fathers/basil-epistulae/38/#p-40
- Source: PG 32:341d–348a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Two letters of doubtful authenticity: Julian threatens Caesarea unless Basil sends a thousand pounds of gold; Basil replies that he is poor and rebukes Julian's apostasy.

### Greek text

Ἰουλιανὸς Βασιλείῳ. Τὸ ἔμφυτόν μοι ἐκ παιὸὁθεν γαληνὸν καὶ γιλάν- Θρωπον μέχρι τοῦ παρόντος ἐπιδεικνύμενος, πάντας ὑπηκοους ἑκομίσαμεν τοὺς οἰκοῦντας τὴν ὑφʼ ἣλιον. Ἰδοὺ γὰρ πᾶν γένος βαρβάρων μέχρις ὁρίων Ὠκεανοῦ δῶρά μοι κομίζον ἧκε παρὰ ποσὶ τοῖς ἐμοῖς. Ὀμοίως δὲ καὶ Σαγάὸαρες οἱ παρὰ τὸν οἱ εὐμορςνοποικύρκαθαρόμορφοι, οῖς οὐκ ἔστι θέα οςλοιοειὸης ἀνθρωπίνων, μοργὴ ἀγριαίνουσα· οὗτοι κατα τὴν ἐνεστῶσαν προκαλινδοὺνται ίχνεσι τοίς ἐμοῖς, ὑπισχνούμενοίυιοι ποιεῖν ἐκεῖνα ἅπερ ἐμῇ πρέπει βασιλεία. Οὐχὶ δε ἐν τούτῳ μόνῳ 9.20am- α).λά δεῖ με σὺν πο).).ᾦ τῷ τάχει καταλαβεῖν την Περσῶν, καὶ τροπὼσασοαι Σκπωριν ἐκεῖνον τὸν ἀπόγονον Δαρείου γεγονότα, ἄχρις οὔ ὑπὸςνορος καὶ ὑποτε).ής μοι (ΞΗ) γένηται· ἐν ταντῷ δὲ καὶ τὴν Ἰνδῶν καὶ τὴν Σαρακηνὼν περιοικίδα εκποροῆσαι, ἄχρις οὗτοι πάντες ἐν δευτέρα τάξει τῆς ἐμῆς γένωνται ὑπογοροι καὶ innisi; Ἀ).ὶῖ αὐτὸς ἐπέκεινα τῆς τούτων δυνάμεως πεφρονηκας· εὐλάβειαν λέγων ἐνδεδνσῦαι, ἀναίδειαν δε προβαλλόμενος καὶ πανταχοῦ δια· φημίζων ἀνάξιον με τῆς τῶν Ῥωμαίωνβασιὶείας γεγονέναι, Ἠ οὐκ οἶσθα αὐτὸς, ὡς Κωνσταντίον τον κρατίστου ἀπόγονος γέγονα; Καὶ τούτων οὕτω γνῶσθὲντων ἡμῖν σον εἰνεκα, οὐδὲ τῆς προτέρας ἐξέστημεν διαθέσεως, ἧς ἔτι νέοι ὄντες ἡλικία ,ν ἐγὼ τε καὶ σὺ μετεσχήκαμεν Ἀ).ὶά Vah-203 τῷ φρονήματι θεσπίζει» δέκα ἑκατοντάδας χρυσίον λιτρῶν ἐξαποσταλῆναί μοι παρὰ σοῦ ἐν τῇ παρόδῳ μον τῇ κατα τὴν Καίσαροςθ ἔτι μου κατά τήν lamφόρον ὑπαρχοντος σὺν πολλῷ τῷ τάχει αφικνονμένον μον ἐπὶ τον Περσικὸν πόλεμον· ἐτοὶμον ὄντος μον, εἰμὴ τοντο ποιήσεις, πάντα τόπον ἀνασκευασαι τῆς Καίσαροςο καὶ τα παλαι αὐτῆς ἑγηγερμένα καλλίονργηματα καταστρέψαι· καὶ κατα τόπον ναούς τε καὶ ἀγάλματα ἀναστῆσαιο ὠστε με πείσειν πάντας εἱκειν βασιλεῖ Ῥωμαίων, καὶ μὴ ὑπεραίρεσοαι. Τὸ οὖν ἑξονομασοὲν χρυσίον ὲξαριθμοζνγοκαμπανο τρντανίσας καὶ διαμετρη σας, ἀσφαλῶς ἐξαποστειλὸν μοι διὀἰκείον πιστοῦ σοι ὂντος,· δακτυλίῳ τῷ σῳ σφραγισάμενος· ὣστε με, ἐπεγνωκότα κᾶν ὁ·ρέ ποτε τον καιροῦ τὸ ἀπαραίτη- ΙίῘΙΙΣΤΟᾹΙί MA'. Βασί).ειος Ἰονλιανῶ πρὸς ταῦτα i. Μικρα σον τα τῆς παρούσης τύχης ἀνδραγαθηματα· καὶ φαῦλα τά τῆς ἀριστείας, ἧς στενσας καθʼ ἡμῶν· οὐχὶ δὲ καθʼ ἡμῶν, ἄλλα καθʼ ἑαυτοῦ. ’[ἰγὼ δὲ τρόμῳ συνέχομαι, ὅταν λάβω κατα νοῦν πορφυρίδα σε περιβεβλῆσθαι· στεφάνῳ δὲ τὴν ἄτιμον κεκοσμῆσθαί σον κεφαλήν, ὅπερ δίχα εὐσεβείας οὐκ ἔντιμον, ἀλλʼ ἄτιμον καθίστησί σον τὴν βασιλείαν. ’Λλλῖ αὐτὸς ἐπανελθὼν καὶ ὑπερμεγέθης γενόμενος, ὡς γε φαῦλοι καὶ μισόκαλοι δαίμονες εἵλκυσαν σε εἰς τοῦτο, οὗ μόνον ὑπὲρ πᾶσαν φύσιν ἀνθρώπων φρονεῖν ἤρξω, ἀλλὰ καὶ εἰς Θεὸν ὑπεραίρεσθαι, καὶ τὴν παντων μητέρα καὶ τιθηνὸν Ἐκκλησίαν ἐνυβρίζειν, μηνύσει χρησαμενος πρὸς μεν τὸν εὐτελέστατον χιλιαὸα χρυσίον λιτρῶν ἐξαποσταλῆναί σοι παρʼ ἐμοῦ. Καὶ ἡ μὲν τοῦ χρυσίον όλκὴ οὐκ ἐθάμβησέ μον τήν διάνοιαν, εἰ καὶ μάλα πολλὴ καθέστηκεν ' αλλὸι δακρῦσαί με πικρῶς παρεσκεύασεν ἐπὶ τῇ τοιαύτῃ ταχίστῃ σον ἀπωλείᾳ. Ἐντεθὺμημαι γαρ καθʼ ἑαυτὸν ὡς ἐγὼ τε αὐτὸς καὶ ἡ σή καλοκαγαθία κοινῶς μεμαθήκαμεν τα ἱερά καὶ βέλτιστα γράμματα. Ἐκατεροι δὲ διεξήλθομεν τας ἁγίας καὶ θεοπνεύστονς Γραφας, καὶ ἐλάνθανε μέν σε τότε οὐδὲν, ἐπὶ δὲ τοῦ παρόντος ἀκόσμητος καθέστηκας, ὑπὸ τοιούτου φρονήματος στρατοπεδευθείς. ’ᾘδεις ἡμᾶς πρὸ τῆς χθὲς, γαληνότατε, ἐπʼ ἀπληστια χρημάτων μὴ πολιτεύεσθαῖο νῦν ὃε κατά τὴν ἐνεστῶσαν δέκα ἑκατοντάδας χρυσίου λιτρῶν ὲξαποσταλῆναί σοι ἐπεζήτησας παρʼ ἐμῶνʼ φείσασθαι ἡμῶν τοίνυν θέλησον, γαληνότατε, τοσαῦτα καταμένων, ὅσα ἂν τήμερον θελήσωμεν φαγεῖν οὐκ ἐξαρκέσει ἡμῖν. Ἀργεῖ γὰρ, ὡς εἰκὸς, παρʼ ἡμῖν μαγείρων τέχνη ο μάχαιρα δὲ αὐτῶν αῖμασιν] οὗ προσομιλεῖ. Τὰ μέγιστα τῶν παρʼ ἡμῖν βρωμάτων, ἐν οἷς ἡ δαψίλεια, χόρτων φύλλα σὺν ἄρτῳ τραχυτατῳ καὶ τῷ ἐξεστηκότι οἴνῳ ὥστε μὴ ἐκθαμβσύμενα ἡμῶν τὰ αἰσθητήρια ὑπὸ τῆς γαστριμαργίας ἐπʼ ἀφροσύνῃ πολιτεύεσθαι. 1. Ἀπὴγγειλε δέ μοι καὶ τοῦτο Λαῦσος ὁ σὸς περίβλεπτος τριβοὒνος, ὁ γνήσιός σοι περι τα ἕσπονὁίισμένα ὡς γυνή τις προσέλενσιν ἐποιήσατο ἐπὶ τῆς σῆς γαληνότκτος ἐπʼ ἀπωλείᾳ παιδὸς αὐτῆς φαρμακενθέντος· καὶ ὡς κέκριται παρʼ ὑμῶν φαΙομακούς μεν μηδαμοῦ εἶναι, ὄντας δὲ ἀναιρεῖσθαι· ἦ ἐκείνονς μόνους περιποιεῖσθαι οἷς ἡ μάχη πρὸς τα θηρία. Καὶ τοῦτο, ὀρθῶς κριθὲν παρʼ ὑμῶτ, ξένον μοι πέφηνε. Παντὸς γὰρ γέλωτος ἀνάμεστον τυγχανει, πῶς τὰ μεγαλα ἄλγη τῶν τραυμάτων μικροῖς φαρμάκοις ἐπιχειρεῖς θεραπεύειν. Θεὸν γὰρ ἐνυβρισας, χηρῶν καὶ ὀρρανῶν μάτην πρόνοιαν ποιῇ. Τὸ μὲν γὰρ μανικὸν καὶ ἐπικίνδυνον, τὸ δὲ φιλοικτίρμονος καὶ συμπαθοῦς. Ἐπαχθες ἡμῖν λέγειν πρὸς βασιλέα, ἰδιώτας ὄντας· ἐπαχθέστερον δέ σοι φανήσεται τὸ λέγειν πρὸς Θεόν. Οὐδεὶς γαρ μεσίτης Θεοῦ καὶ ἀνθρώπων φανήσεται.Λ μέντοι ἀνέγνως, οῦκ ἔγνως· εἰ γὰρ ἔγνως, οῦκ ἆν κατἔγνως.

### English translation (Claude)

Julian to Basil. Displaying until now the gentleness and love of mankind that have been mine by nature from childhood, I have brought into subjection all who dwell under the sun. For behold, every race of barbarians as far as the bounds of Ocean has come bringing gifts to my feet. Likewise the Sagadares who live by the … , beautiful in form and pure in shape, who have no human appearance but a savage form, these at present are rolling at my footsteps, promising to do whatever befits my kingship. And not in this alone am I engaged, but I must with all speed reach the land of the Persians and rout that Sapor, the descendant of Darius, until he becomes my tributary and subject; and at the same time lay waste the country of the Indians and the Saracens round about, until all these too take second rank as my tributaries and subjects. But you have thought yourself above the power of these, saying that you are clothed in piety but putting forward shamelessness, and spreading it everywhere that I am unworthy of the kingship of the Romans. Do you not know yourself that I am a descendant of the most excellent Constantius? And though these things are known to us about you, we have not departed from our former disposition, which you and I shared when we were still young in age. But with my clemency of mind I decree that a thousand pounds of gold be sent to me by you on my passage through Caesarea, while I am still on the public road, as I hasten with all speed to the Persian war; being ready, if you do not do this, to pull down every place in Caesarea and overthrow its fine buildings raised long ago, and to set up temples and statues in their place, so as to persuade all to submit to the emperor of the Romans and not be puffed up. So count out the gold named, weigh it on the scale, and send it to me safely by one of your trusted people, sealed with your ring, so that I, having learned … the inexorableness of the occasion …
[Letter 41] Basil to Julian, in reply. 1. Small are the great deeds of your present fortune, and paltry the prowess with which you have sighed against us, or rather not against us but against yourself. As for me, I am seized with trembling when I consider that you have put on the purple, and that your dishonored head has been adorned with a crown, which, without godliness, makes your kingship not honorable but dishonorable. But you yourself, having gone back and become over-great, now that wicked demons who hate the good have drawn you to this, have begun not only to think above all human nature, but also to exalt yourself against God, and to insult the Church, the mother and nurse of all, by sending notice to me, the most insignificant of men, that a thousand pounds of gold be sent to you from me. The weight of the gold did not dismay my mind, great though it is; but it has made me weep bitterly at so swift a perdition of yours. For I reflect within myself that I myself and your Excellency learned together the sacred and best letters. Both of us went through the holy and divinely inspired Scriptures, and then nothing escaped you; but at present you have become disordered, encamped in such a mind. You knew us until yesterday, most serene one, not to live for greed of money; but now at present you have demanded that a thousand pounds of gold be sent to you from me. Be pleased, then, to spare us, most serene one: we have so little that it will not suffice for what we wish to eat today. For the art of cooks, as is natural, is idle with us, and their knife does not consort with blood. The most important of our foods, in which there is abundance, are leaves of herbs with very coarse bread and sour wine, so that our senses, not dazzled by gluttony, may not live in folly.
2. Lausus, your distinguished tribune, who is loyal to you in what you are eager about, also reported this to me: that a certain woman approached your Serenity about the loss of her son, who had been poisoned; and that it was decided by you that there should be no poisoners anywhere, and that those who exist should be put to death, or only those kept whose fight is with the wild beasts. This, rightly decided by you, seemed strange to me; for it is full of all absurdity that you try to cure the great pains of wounds with small remedies. For, having insulted God, you take care of widows and orphans in vain. The one is the act of a madman and a dangerous one, the other of a compassionate and sympathetic man. It is burdensome for us, private men, to speak to an emperor; but it will seem more burdensome to you to speak to God. For no mediator between God and men will appear. What you read, you did not understand; for if you had understood, you would not have condemned.

### Scripture references

- 1 Tim 2:5: allusion, medium confidence

### Translation notes

- This staged ref holds two letters. Letter 40 (Benedictine), “Julian to Basil,” and [Letter 41], “Basil to Julian, in reply,” whose heading stands in the text. Both are generally regarded as spurious (not by Julian or Basil); the Benedictine editors already doubted them. They are translated as printed. A Migne footnote (Combefis's conjecture with a Latin rendering) had leaked into Letter 40 and is removed by a logged correction; the name of the river by which the Sagadares live is lost with it (“…”). The end of Letter 40 is garbled and incomplete in the scan (“…”).
- “A mediator between God and men”: cf. 1 Tim 2:5 (here negated). “What you read, you did not understand…” is a play on Julian's own saying “I read, I understood, I condemned” (ἀνέγνων, ἔγνων, κατέγνων).

### Citation (SBL)

Basil, Ep. 40 (PG 32:341d–348a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/38/#p-40).

## Letter 42

- URL: https://sophiascriptura.com/fathers/basil-epistulae/42/#p-42
- Source: PG 32:348b–360b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Counsel to a young hermit: persevere to the end, advance gradually, avoid relatives, crowds, and money, read Scripture, and answer the thought that urges a return to the city with the evils seen there.

### Greek text

Πρὸς Χίλωνα τον αὐτοῦ μαθητήν. 1. Σωτῂρίου πράγματος αἱτιος γενήσομαί σοι, ὦ γνήσιε ἀδελφὴ, εἰ ἡδέως συμβουλευθείης παρʼ ἡμῶν τὰ πρακτέα· μάλιστα περὶ ὧν ἡμᾶς αὐτὸς παρεκαλεσας συμβουλεῦσαι σοι. Τό μὲν γὰρ κατάρξασθαι τοῦ μονὴρους βίον πολλοῖς ἴσως τετόλμηται · τὸ δὲ ἀξίως ἐπιτελέσαι ὀλίγοις τάχα πον πεπόνηται. Καὶ παντως οὐκ ἐν προθέσει μόνον τὸ τέλος ὑπάρχει, ἀλλʼ ἐν τῷ τέλει τό κέρδος τῶν πεπονημένων. Οὐκοῦν οὐδὲν ὄφελος τοῖς μὴ πρὸς τό τοῦ σκοποῦ τέλος ἕπειγομένοις, ἄχρι δε τῆς ἀρχῆς μόνης ἑστῶσι τὸν τῶν μοναχῶν βίον · οὐ μὴν ἀλλὰ καὶ καταγέλαστον καταλιμπάνουσι τήν ἑαυτῶν πρόθεσιν, ἀνανδρίας καὶ ἀβουλίας παρὰ τῶν ἔξωθεν ἐγκαλούμενοι. ψησὶ γὰρ καὶ ὁ Κύριος περι τῶν τοιούτων · Τίς, βουλόμενος οἶκον οἰκοδομῆσαι, οὐχὶ πρῶτον καθίσας ψηφίζει τὴν δαπάνην, εἰ ἔχει τὰ πρὸς ἀπαρτισμόν; μή ποτε, θέντος αὖ· τοῦ θεμέλιον, καὶ μὴ ἰσχύοντος ἑκτελέσαι, ἅρξωνται ἐμπαίζειν αὐτῷ οἱ παραπορευόμενοι, λέγοντες, ὃτι Ὀ ἄνθρωπος οὗτος θεμέλιον ἔθηκε, καὶ οῦκ ἴσχυσεν ἐκτελέσαι. Ἦ οὖν ἀρχὴ ἐχέτω τὴν προκοπήν προθύμως ἐπὶ τῷ κατορθώματι. Καὶ γὰρ ὁ γενναιότατος ἀθλητὴς Παῦλος, βουλόμενος ἡμᾶς μὴ ἐπαμεριμνεῑν τοῖς προβεβιωμὲνοις ἀγαθοῖς, ἀλλʼ ὁσημεραι εἰς τὸ πρόσω προκόπτειν, λέγει ' Τῶν ὄπισθεν ἐπιλανθανόμενος, τοῖς δὲ ἔμπροσθε-ν ἰπεκτεινόμενος, κατά σκοπόν διώκω ὲπι τὸ βραβεῖον τῆς ἄνω κλήσεως. Τοιοῦτος γὰρ ὑπάρχει ὅλος ὸ τῶν ἀνθρώπων βίος, μὴ ἀρκούμενος τοῖς φθάσασιν, ana τρεφόμενος 0'5 τοῖς φθάσασι μᾶλλον, ἀλλά τοῖς μέλλουσι. Τί γὰρ ὠφελεῖ ἄνθρωπον ὁ χθιζός τῆς γαστρὸς κόρος, σήμερον τῆς ἐμφύτου πείνης τήν οἰκείαν τῆς βρώσεως παραμυθίαν μὴ εὑρισκούσης ; Οὕτως οὖν οὐδὲ ψυχῆς κέρδος τοῦ χθεσινοῦ κατορθώματος, τῆς σημερινῆς ἀπολιμπανομένου δικαιοπραγίας· Οἷον γὰρ εὕρω σε, φησὶ, τοιοῦτόν σε κρινῶ. 2. Οὐκοῦν μάταιος μεν τοῦ δικαίου ὁκὸπο ς, ἀνέγκλητος δε καὶτοῦ ἀμαρτωλοῡ ό τρόπος, ἐπιγενομένης suum; ’ τῷ μὲν ἀπὸ τοῦ κρείττονος ἐπὶ τό χεῖρον, τῷ δὲ ἀπό τοῦ χείρονος ἐπὶ τὸ κρεῖττον μεταβληθένττ. Ταῦτα καί τοῦ Ἰεζεκιὴλ ὡς ἐκ προσώπου τοῦ Κυρίου δογματίζοντος ἔστιν ἀκοῦσαι. Ἐὰν γὰρ, φησιν, ἐκκλίνας ὁ δίκαιος πλημμελήσῃ, οὐ μὴ μνησθω τῶν δικαιοσυνῶν ὧν ἐποίησεν ἔμπροσθεν. ἀλλʼ ἐν τῇ ἁμαρτία αὐτοῦ ἀποθανεῖται. Τὸ δὲ αὐτὸ φησι καὶ περὶ τοῦ ἀμαρτωλοῦ· Ἐὰν ἐπιστρέψας ποιήσῃ δικαιοσύνην, ζωὴν ζήσεται ἐν αὐτῇ. Ποῦ γὰρ οἱ τοσοῦτοι Μωύσῆ τοῦ θεράποντος πόνοι, τῆς ἐν στιγμῇ ἀντιλογίας παραγραψαμένης αὐτοῦ τήν εἰς τὴν γῆν τῆς ἐπαγγελίας εἴσοδον, Ποῦ δὲ καὶ ἡ τοῦ Γιεζῆ συναναστροφὴ πρὸς τὸν Ἐλισσαῖον, φιλοχρηματίας χάριν λέπραν ἐπισπασαμένου; Τί δὲ καὶ τοῦ πλήθους τῆς σοφίας τῷ Σολομῶντι ὄφελος, καὶ ἡ προλαβοῦσα τοιαύτη ἔννοια εἰς Θεὸν, ὕστερον ix τῆς γυναικομανίας εἰς εἰδωλολατρείαν αὐτοῦ ἐκπεπτωκότος;Ἀλλόόδὲ τὸν μακάριον Δαβὶδ ό μετεωρισμός ἀφῆκεν ἀνέγκλητον διὰ τήν εἰς τὴν τοῦ Οὐρίου πλημμελειαν. ’Ἤρκει δε καὶ ἡ ’τοῦ ’ἰούδα ἀπὸ τοῦ κρείττονος εἰς τό χεῖρον μετάπτωσις, πρὸς ἀσφάλειαν τοῦ κατά Θεὸν πολιτευομένου, ὃς, ἐν τοσούτοις χρόνοις μαθητευθεὶς τῷ Χριστῷ, ὕστερον μικρῷ λήμματι τὸν διδάσκαλον ἀπεμπολήσας, ἑαυτῷ ἀγχόνην ἐπραγματεύσατο. Τοῦτο οὖν γνωστόν σοι ἔστω, ἀδελφὲ, ὅτι οὐχ ὁ καλῶς ἀρχόμενος, οὗτος τέλειος · ἀλλʼ ό καλῶς ἀποτιθέμενος, οὗτος δόκιμος παρά Θεῷ. Μὴ οὖν δῷς ὕπνον τοῖς ὀφθαλμοῖς, ἀδελφε, μηδε νυσταγμὸν σοῖς βλεφάροις, ἵνα σωθῇς ὥσπερ δορκάς ἐκ βρόχων, καὶ ὥσπερ ὄρνεον ἐκ παγίδος. Βλὶπε γὰρ, ὃτι ἐν μέσῳ παγίδων διαβαίνεις, καὶ ἐπάνω τείχους ὑψηλοῦ περιπατεῖς, ὅθεν οὐκ άκίνδυνον τῷ καταπεσόντι τὸ πτῶμα. Μὴ οὖν εὐθέως εἰς ἀκρότητα ἀσκήσεως ἑκτείνης σεαυτόν - μάλιστα μηδέ saepqu σεαυτῷ, ἵνα μὴ ἐξ ἀπειρίας ἀφʼ ὕψους τῆς ἀσκήσεως πέσῃς. Κρείσσον γὰρ ἡ κατʼ ὀλίγον ι προκοπή. Κατά μικρὸν οὖν scisma τὰς ἡδονὰς τοῦ Βίου, ἐξαφανίζων σεαυτοῦ πάσαν συνήθειαν, μή. ποτε, ἁθρόως πάσας ὁμοῦ ἐρεθίσας τὰς ἡδονὰς, ὄχλον πειρασμῶν σεαυτῷ ἐπαγάγης. Ἰἰνίκα δʼ ἆν τοῦ ἑνὸς πάθους τῆς ἡδονῆς κατα κράτος περιγένῃ, πρὸς τὴν ἑτέραν ἡδονήν παράταξαι, καὶ οὕτω πασῶν τῶν ἡδονῶν εὐκαίρως περιγενηση. Ἡδονῆς γαρ ὄνομα μεν ἓν, πράγματα δὲ διάφορα. Τοίνυν, ἀδελφε, ἔσο πρῶτον μεν ὑπομονητικὸς πρὸς πάντα πειρασμόν. Πειρασμοῖς δὲ ποταποίς δοκιμάζεται ο πιστὸς, ζημίαίς κοσμικαῖς, ἐγκλήμασι, καταορεῦσμασιν, ἀπειθείαις, καταλαλιαῖς, ὃιωγμοίς; Εἰς ταῦτα καὶ τα τοιαῦτα δοκιμάζεται ὁ πιστός. Ἔπειτα ὃζε καὶ ἡσῦχιος ἔσο, μὴ προπετὴς ἐν λόγῳ, μὴ ἐριστικός, μὴ φιλόνεικος, μὴ κενόδοξος, μή ἐξηγητικος, αλλὰ φιλοπιστος ° μὴ ἐν λόγῳ πολὺς, ἕτοιμος δε ῐσθιαεὶ μη πρὸς διδασκαλίαν, ἀλλά πρὸς αάθησιν. Μὴ περιεργάζου βίους κου-μικοὺς, ὅθεν οὐδέν σοι προσγένηται ὄφελος. Φησὶ γάρʼ "Or-:0); ἂν μη λαληση το στόμα μου τα ἔργα τῶν ἀνθρώπων. Ὁ γὰρ ἡδέως λαλῶν τα τῶν ἁμαρτωλῶν ἑτοίμως καθʼ ἑαυτοῦ ἐξυπνίζει τας ἡδονάς. Μᾶλλον δε πολυπραγμόνει τὸν τῶν δικαίων βίον ο οὕτω γαρ ἂν εὑρήσεις ἐαυτῷ ὄφελος. Μὴ ἔσο γιλενὸείκτης, περιάγων τας κώμας ἦ τας οἰκίας · φεῦγε 0": ταυτας ὡς ψυχῶν παγίδας. Εἰ δέ τις δια πολλὴν εὐλάβειαν προτρέπεταί σε εἰς τὸν ἑαυτοῦ οἶκον πολλῶν προφάσεων ἕνεκα · μανθανέτω ὁ τοιοῦτος ἀκολουθεῖν τῆ πίστει τοῦ ἑκατοντάρχου, ὃς, τοῦ Ἰησοῦ θεραπείας χάριν πρὸς αὑτὸν ἐπειγομένου, παρῃτήσατο λέγων · Κῦφιε, οῦκ εἰμί ἱκανὸς ἱνα μου ὑπό τὴν στέγην εἰσελθης, ἀλλα μόνον εἰπέ λόγον, καὶ ἰαθήσεται ὁ παῖς μου, Τοῦ δὲ Ἰησοῦ εἰπόντος αὐτῷ · Ὕπαγε, ὡς ἐπίστευσας, γενηθήτω σοι · ἰάθη ὁ παῖς ἀπὸ τῆς ὧρας ἐκείνης. Τοῦτο οὖν γνωστόν σοι ἔστω, aenea, ὅτι οὐχ ἡ τοῦ Χριστοῦ παρουσία, ἀλλʼ ἡ πίστις τοῦ αἰτοῦντος ἠλευθέρωσε τὸν κάμνοντα. Οὕτω καὶ νῦν, σοῦ εὐχομένου ἐν ᾧ τόπῳ, καὶ τοῦ κάμνοντος πίστώθντςʼ ὅτι ταῖς σαῖς εὐχαῖς βοηθήσεται, ἀποβήσεται αὐτῷ πάντα καταθυμίως. 3. Ιιλέον δὲ τοῦ Κυρίου τοὺς οἰκείους σου μὴ ἀγαmna; Ὀ γὰρ ἀγαπῶν, φησὶ, πατέρα ἦ μητέρα, ἣ ἀδελφοὺς ὑπὲρ ἐμὲ, ουκ ἔστι μου οἰξιος. Τί δε βούλεται ἡ τοῦ Κυρίου ἐντολή ; Εἴ τις, φησὶν, οὐκ αἴρει τὸν σταυρὸν αὐτοῦ, καὶ ακολουθεῖ μοι, οῦ δύναταί μου εἶναι μαθητής. Εἰ συναπέθανες τῷ Χριστῷ ἀπὸ τῶν συγγενῶν σου τῶν κατα σάρκα, τί πάλιν ἐν αὐτοῖς ἀναστρέφεσθαι θέλειςς Εἰ δε ἃ κατέλυσας διὰ ἳριστόν, πάλιν ταῦτα οἰκοδομεῖς δʼιά τοὺς συγγενεῖς σου, παραβάτην σεαυτὸν καθιστᾷς, Μὴ οὖν δια χρέος τῶν συγγενῶν σου ἀναχωρὴσης τοῦ τόπου σου· ἀναχωρῶν γὰρ ἐκ τοῦ τόπου σου, im; ἀναχωρήσεις ἔκ τοῦ τρόπου σουʼ Μὴ ἔσο ὁχλοχαρής, μὴ φιλόχωρος, μὴ φιλοπολίτης, ἀλλὰ γιλέρημος, ἐφʼ ἐαυτῷ μένων ἀεὶ ἀμετεωρίστως, τὴν τὶχήν καὶ τὴν ·,θαλμῳόίαν ἔργον ἡγούμενος, Μηὸε τῶν ἀναγνωσμάτων κατολιγωρήσςες, μαʼλιστα τῆς Νέας Διαθήκης, διὰ τὸ ἐκ τῆς Παλαιᾶς Διαθήκης πολλάκις βλάβην ἐγγίνεσθαιο καὶ οὐχ ὅτι ἐγράφη βλαβερὰ, ἀλλʼ ὅτι ἡ τῶν βλαπτομενων διάνοια ἀσθενής. Πᾶς γαρ οῖρτος τρόφιμος, ἀλλα τοῖς ἀσθενοῦσιν ἐπιβλαβές. Οὕτως οὖν πᾶσα Γραφὴ θεόπνευστος καὶ ὢγῦιμος, καὶ οὐδὲν κοινόν ὃ ιʼ αὐτῆ ς· εἰ μὴ τῷ λογιζομένῳ κοινὸν εἶναι, ἐκείνῳ κοινόν.11ανταὸεʼ δοκίμαζε· τό καλὸν κατεχε· ἀπὸ παντός εἰὸους πονηροῦ ἀπέχου. Πάντα γαρ ἔξεστιν, ἀλλʼ οὗ πάντα συμρὲρει. Ἐσο οὖντοῖς συτυγχάνουσί σοι ἐν πᾶσιν abacos-1030;, προσχαρής, φιλάδελφος, ἠὸυς, ταπεινορρων, μὴ ἐκπίπτων τοῦ σκοποῦ τῆς ςοιλοξενίας δια βρωμάτων πολυτελείας, ἀρκούμενος δὲ τοῖς παροὖσι, τῆς καθημερινῆς χρείας του μονήρους βίον μηδὲν πλέον ἀπὸ τινος λάβῃς· καὶ μάλιστα φύγε τόν χρυσόν ὡς ψυχῆς ἐπίβουλον καὶ ἁμαρτίας πατέρα ὑπουργὸν δὲ τοῦ διαδόλου. Μὴ προφάσει τῆς εἰς τους πένητας διακονίας σεαυτὸν ὑπόδικον φιλοχρηματίας καταστήσῃς. Εἰ δε τις πτωχῶν ἕνεκα κομίσει σοι χρὴ ματα, γνῷς δε τινας εἶναι λειπομένους· αὐτῷ ἐκείνῳ, ὑπάρχει τὰ χρήματα, ἀποκομίσαι τοῖς ὑστερουμίνοις ἀδελφοῖς συμβούλευσον, μήποτε μολύνῃ σου τὴν συνείδησιν ἡ τῶν χρημάτων 9:70δοχή. 4. Τὰς ἡδονὰς φεῦγε τὴν ἐγκράτειαν δίωκε· καὶ τὸ μεν σῶμα τοῖς πόνοις ἄσκει· τὴν ams-pulta τοῖς πειρασμοῖς ἲθιζε. Τήν σώματος καὶ ψυχῆ ς ἀναλυσιν ἀπαλλαγὴν παντός κακοῦ τιθέμενος, ἐκδέχου τῶν αἰωνίων ἀγαθῶν τὴν ἀπόλαυσιν. ἧς πάντες οἰ ἅγιοι μέτοχοι γεγόνασιο Σὺ δὲ, ἀδιαλείπτως ζυγοστατῶν, ἆντιπαρατίθεσο τῇ ὃιαβολικῇ ἑννοία τόν εὐσεβῆ λογισμὸν, ὧσπερ ἐπὶ τρυτάνης τῃ ῥοπῇ τῆς καὶ μάλιστα ὅταν πλάστιγγο ς τούτῳ παραχωρῶνυ ἐπαναστᾶσα ἠ πονηρὰ ἔννοια λεγῃ· Τί σοι τὸ ὄφελος τῆς ἓν τῷ τόπῳ τούτῳ διαγωγῆς ; τί σοι τὸ κέρδος τῆ ς ἀναχωρήσεως τῆς ἀπό τῶν ἀνθρώπων συνηθείας; Ἦ οὐκ ἔγνως τοὺς παρα τοῦ Θεοῦ τεταγμένους ἐπισκόπους τῶν τοῦ Θεοῦ Ἐκκλησιῶν τοῖς ἀνδράσι συνήθως συνδιαζῶντας, καὶ τὰς πνευματικὰς ἀδιαλείπτως ἐπιτελοῦντας πανηγύρεις, ἓν αῖς μκλίστοὶ που τοῖς παραγενομένοις γίνεται ὄφελος ; Ἐκεῖ γαρ ἀποκαλύψεις παροιμιακῶν αἰνιγμάτων, λύσεις ἀποστολικῶν διδαγμάτων, εύαγγελικῶν νοημάτων ἔκθεσις, θεολογίας ἀκρόασις, ἀδελφῶν πνευματκῶν συντυχίαι, μεγάλην τοῖς ἐντυγχάνουσιν ἐκ τῆς θέας τοῦ προσώπου τὴν ὠφέλειαν παρεχόντων. Σύ δὲ, τοσούτων ἀγαθῶν ἀλλότριον σεαυτὸν καταστήσας κάθησαι ἐνθάδε ἓξηγριωμίνος ἴσως τοῖς θηρσίν. Ὁρᾷς γὰρ ἐνταῦθα ἱρημίαν πολλὴν, ἀπανθρωπίαν οὐκ ὀλίγην. ἀπορίαν δ ιδασκαλιας, ἀδελφῶν ἀλλοτρίωσιν, καὶ τὸ πνεῦμα περὶ τὴν ἕντολὴν τοῦ Θεοῦ ἀργίαν ἕχον πολλὴν. Ὅταν οὖν τοιαύταις καὶ τοσαύταις εύλογοφανέσι προφάσεσιν ἐπαναστᾶσα ἡ πονηρά ἔννοια καταῤῥῆξαί σε θελῃ, ἀντιπαράθες αὐτῇ διὰ τοῦ εὐσεβοῦς λογισμοῦ τὴν πεῖραν τοῦ πράγματος, λέγων, Ἐπειδὴ σὺ λέγεις μοι καλά τὰ ἐν τῷ κόσμῳ εἰναι, διὰ τοῦτο ἐγὼ ἐνταῦθα μετῴκησα, ἀνάξιον ἰμαυθὸν κρίνας τῶν τοῦ κόσμου καλῶν. Παραμέμικται γάρ τοῖς τοῦ κόσμου καλοῖς τά κακὰ, καὶ μᾶλλον ὑπεραίρει τὰ κακὰ. Παραγενόμενος γὰρ ποτεέν ταῖς πνευματικαῖς πανηγύρεσιν, ἑνὶ μεν ἀδελφῷ μόλις ποτε περιέτυχον, τὸ μὲν δόκεῖν φοβουμένῳ τόν Κύριον, κρατουμένῳ δὲ ὑπὸ τοῦ διαβόλου, καὶ ἤκουσα παρ ἀὐτοῦ λόγους κομψοὺς, καὶ μύθους πεπλασμένους εἰς ἀπάτην τῶν ἐντυγχανόντων. Πολλοῖς δὲ μετʼ αὐτὸν συνέτυχον κλέπταις, ἄρπαξι,τυράννοις. Εἶδον μεθυόντων σχῆμα ἄσχημον, τὰ αἷματα τῶν καταπονουμένων. Εἶδον δὲ καὶ κάλλος γυναικῶν, βασανίζον μου τήν σωφροσύνην. Καὶ τὸ μὲν τῆς προνείας ἔργον διέφυγον· τὴν δέ ἐμαυτοῦ παρθενίαν ἐμόλυνα κατά διάνοιαν καρδίας. Καὶ πολλῶν μὲν ἀκήκοα λόγων ψυχωφελῶν· πλὴν παρʼ οὐδενὶ τῶν διδασκάλων εὖρον ἀξίαν τῶν λόγων ui)? ἀρετήν, Μετά δὲ τοῦτο πάλιν μυρίων ἤκουσα τραγῳδημάτων, μέλεσι τεθρυμμένοις ἐνδεδυμένων. Πάλιν ἀκήκοα κιθάρας ἡδὺ ἡχούσης, τών κρότων τῶν ἁλλομένων, τὴς φωνῆς τῶν γελοιαστῶν, μωρίας πολλῆς καὶ εὐτραπελίας, ὄχλου ἀμυθήτου βοήν. Εἶδον τὰ δάκρυα τῶν συληθέντων, τάν ὀδύνας τῶν ἀπαγομένων ὑπό τῆς τυραννίδος, τὴν οἷμωγὴν τῶν βασανιζομένων. Καὶ εἶδον, καὶ ἰδοὺ ούκ ἦν πανήγυρις πνευματικὴ, ἀλλά θάλασσα ἀνεμιζομένη καὶ ταραττομένη, πάντας ὁμοῦ τοῖς αὐτῆς κύμασι καλύψαι σπουδάζοντα. Λέγε μοι, ὧ κακὴ ἔννοια, καί ὁ τῆς προσκαίρου ἡδυπαθείας τε καὶ κενοδοξίας δαίμων, τί μοι τὸ ὄφελος τῆς τούτων θεωρίας τε καὶ ἀκροάσεως μηδενὶ τῶν ἀδικουμένων βοηθῆσαι ἰσχύοντι, μήτε δὲ τοῖς ἀδυνάτοις ἐπαμῦναι, μήτε τοὺς σφαλλομένους διορθώσασθαι συγχωρουμένῳ· τάχα δὲ μέλλοντι καὶ ἐμαυτὸν προσαπολλύειν; Ὠσπερ γὰρ ὀλίγον ὕδωρ καθαρόν ὑπό πολλῆς ζάλης ἀνέμου καὶ κονιορτοῦ ἀφανίζεται, οὕτως ἂ νομίζομεν καλὰ ἓν τῷ βίῳ ποιεῖν, ὑπὸ τοῦ πλήθους τῶν κακῶν καλύπτεται. Ai μὲν γὰρ τραγῳδίαι ὥσπερ σκόλοπες τοῖς κατὰ τόν βίον διʼ εὐθυμίας καὶ χαρᾶς ἒν ταῖς καρδίαις αὐτῶν έμπήσσονται, ἶνα τῆς ψαλμῳδίας ἐπισκοτίσῃ τὸ καθαρόν· αἱ δὲ οἰμωγαὶ καὶ 6 ὀδυρμὸς τῶν ἁδικουμένων ἀνθρώπων παρὰ τῶν ὁμοφύλων ἐπάγονται, ἵνα δειχθῇ τῶν πενήτων ύπομονη. 5. Τίς οὖν ὠφέλεια ἐμοὶ, ἦ δηλονότι τῆς ψυχῆς ἡ βλάβης Διὰ τοῦτο οὖν ἐγὼ μεταναστεύω ἐπὶ τὰ ἤθη ὡς στρουθίον. Ὠς στρουθίον γὰρ ἒρρύσθην ἐκ τῆς παγίδος τῶν θηρευόντων. Καὶ γὰρ ἐν ταύτῃ τῇ ἔρὴμῳ διάγω, ὦ κακή ἔννοια, ἐν 6 Κύριος διέτριβεν. Ἐνταῦθα ἠ δρῦς ἡ Μαμβρὴ· ἐνταῦθα η ούρανορόρος κλίμαξ, καὶ αἱ τῶν ἀγγέλων παρεμβολαὶ, αἱ ᾧ Ἰακὼβ ὀφθεῖσαι· ἐνταῦθα ἡ ἕρημος, ἐν 6 λαὸς ἁγνισθεὶς ἐνομοθετήθη, καὶ οὕτως εἰς τὴν γῆν τῆς επαγγελίας εἰσελθὼν εἶδε Θεόν. Ἐνταῦθα τὸ ᾆοος τὸ Καρμήλιον, ἐν ᾧ Ἠλίας, αὐλιζόμενος τῷ Θεῷ χύηρέστησεν. Ἐνταῦθα τὸ πεδίον ἐν ᾧ ἀναχωρήσας Ἔσδρας, πάσας τάς θεοπνεύστους βίβλους προστάγματι Θεοῦ ἑξηρεύξατο. Ἐνταῦθα ἡ ἔρημος, ἐν 6 μακάριος Ἰωάννης, ἆκριδοφαγῶν, μετάνοιαν τοῖς ἀνθρώποις ἐκήρυξεν. Ἐνταῦθα τὸ ἄρος τῶν Ἐλαιων, εἷς ὃ ὁ Χριστός ἀνερχόμενος προσηύχετο, ἡμᾶς διδάσκων προσεύχεσθαι. Ἐνταῦθα ὁ Χριστὸς ό τῆς ἐρήμου φίλος. Φησὶ γάρ· Ὅπου εἰσὶ δύο ἡ τρεῖς συνηγμένοι εἰς τὸ ἐμόν ὄνομα, ἐκεῖ εἰμι ἐν μάσω αύτῶν. Ἐνταῦθά ἠ στενή καὶ τεθλιμμένη ὁδὸς, ἠ ἀπάγουσα εἰς τὴν ζωήν. Ἐνταῦθα διδάσκαλοι καὶ προφῆται, οἱ ἐν ἐρημίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ὀπαῖς τῆς γῆς. Ἐνταῦθα ἁπόστολοι καὶ εύαγγελισταὶ, καὶ 6 τῶν μοναχῶν ἔρημοπολίτης βίος. Ταῦτα τοίνυν ἑκουσίως καταδέδεγμαι, ἶνα λάβω ἅπερ τοῖς μάρτυσι τοῦ Χριστοῦ καὶ τοῖς ἀλλοις πᾶσιν ἁγίοις ἕπήγγελται ἵνα ἀψευδώς λέγω Διά τούς λόγους τῶν χειλέων σου ἐγὼ ἐφύλαξα ὁδούς σκληράς. Ἐγνων γὰρ τὸν μὲν θεοφιλῆ Ἀβραὰμ τῇ τοῦ Θεοῦ φωνῇ πειθόμενον, καὶ εις τὴν ἔρημον μετοικοῦνταο καὶ Ἰσαὰκ καταδυναστευομενῦν. καὶ Ἰακὼβ τόν πατριάρχην ξενιτεύονταο Ἰωσὴφ τὸν σώφρονα διαπιπρασκόμενον, τοῦς τῆς ἐγκρατείας εὑρετὰς τρεῖς παῖδας πυρομαχοῦντας, Δανιὴλ δεύτερον εἰς λάκκον λεόντων παραβαλλόμενον, τὸν παρρησιαστὴν Ἰερεμίαν εἰς λοὶκκον βορβόρου καταδικαζόμενον Ἠσαίαν τόν τῶν ἀποκρύφων θεατὴν πριζόμενον· τὸν Ἰσραὴλ αἰχμαλωτιζόμενον· Ἰωάννην τόν τῆς μοιχείας ἔλεγχον ἀποτεμνόμενον· ἀναιρουμένους τοὺς Χριστοῦ μάρτυρας. Καὶ ἵνα τί μακρολογῶ; ὅπου γε καὶ αὐτὸς ό Σωτὴρ ἐσταυρώθη ὑπὲρ ἡμῶν, ἶνα τῷ ἑαυτοῦ θανάτῳ ἡμᾶς ζωοποιήσῃ, καὶ πάντας ἡμᾶς πρὸς τὴν ὑπομονὴν ἀλείφῃ καὶ ἐλκύσῃ. Πρὸς τοῦτον ἐπείγομαι, καὶ πρὸς τόν Πάτέρα, καὶ τὸ Πνεῦμα τό ἅγιον. Γνησιος εὑρεθῆναι ἀγωνίζομαι, ἀνάξιον ἐμαυτόν κρίνας τῶν τοῦ κόσμον καλῶν. Πλήν ἀλλʼ οὐδε εγὼ διὰ τὸν κόσμον, ἀλλʼ ό κόσμος διʼ ἐμέ. Tot-57a οὖν ἐν ἑαυτῷ ἐπιλογιζόμενος, καὶ τελῶν αὐτά σπουδαίως, κατὰ τὸ εἰρημένον σοι, ἀγώνισαι ὑπὲρ τῆς ἀληθείας ἕως θανάτου. Καὶ γὰρ ό Χριστὸς ὑπήκοος γέγονε μέχρι θανάτου. Ἀλλά καὶ ό Ἀπόστολός φησι. Βλέπετε μήποτε ἔσται ἓν τινι ὑμῶν καρδία πονηρὰ, εἰς τὸ ἀποστῆναι ἀπὸ Θεοῦ ζῶντος ἀλλὰ ἀλλήλους παρακαλεῖτε,’ καὶ εἷς ’ὸν ἕνα οἰκοδομεῖτε, ἄχρις οὗ τὸ σήμερον λέγεται. Τό γὰρ σήμερον σημαίνει ὅλον τόν χρόνον τῆς ζωῆς ἡμῶν. Οὕτως οὖν πολιτευόμενος, amet, καὶ σεαυτόν σώσεις, καὶ ἡμᾶς εὐφρανεῖς, καὶ τόν Θεόν δοξάσεις εἰς τοὺς αἰῶνας τῶν αἰώνων, Ἀμήν.

### English translation (Claude)

To Chilo, his disciple. 1. I shall become the cause of a saving thing for you, my true brother, if you gladly take our advice about what you should do, especially on the matters about which you yourself asked us to advise you. To begin the solitary life has perhaps been ventured by many; but to complete it worthily has perhaps been achieved by few. And the end certainly does not lie in the intention alone, but the gain of what has been labored for lies in the end. So there is no profit in the life of monks for those who do not press on to the end of their aim but stop at the beginning only; rather, they leave their own purpose a laughingstock, being charged by outsiders with cowardice and lack of resolve. For the Lord too says of such people: “Which of you, wishing to build a house, does not first sit down and count the cost, whether he has enough to complete it? Lest, when he has laid the foundation and is not able to finish, those passing by begin to mock him, saying, ‘This man laid a foundation and was not able to finish.’” Let the beginning, then, have eager progress toward its accomplishment. For the most noble athlete Paul, wishing us not to rest content with good things already lived, but to advance daily forward, says, “Forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call.” For such is the whole life of men: not content with what is past, nor nourished by what is past but rather by what is to come. For what does yesterday's fullness of the belly profit a man, when today his natural hunger does not find its proper comfort in food? So also there is no gain for the soul from yesterday's good deed if today's right doing is lacking. For “as I find you,” it says, “so I will judge you.”
2. So the righteous man's labor is vain and the sinner's way blameless, when a change comes over the one from better to worse and over the other from worse to better. This can be heard from Ezekiel too, laying it down as from the person of the Lord: “If the righteous man turns aside and transgresses, I will not remember the righteous deeds he did before, but in his sin he shall die.” And he says the same of the sinner: “If he turns and does righteousness, he shall surely live in it.” For where were all the labors of Moses the servant, when the gainsaying of a moment cancelled his entry into the land of promise? Where Gehazi's companionship with Elisha, when he drew leprosy on himself through love of money? And what profit was the abundance of wisdom to Solomon, and his former great understanding toward God, when afterward through his madness for women he fell into idolatry? Not even blessed David did his distraction leave blameless, because of his offense regarding Uriah. And the fall of Judas from better to worse should be enough for the safety of one who lives according to God: after being a disciple of Christ for so long, he afterward sold his teacher for a small gain and procured a noose for himself. Let this, then, be known to you, brother: not the one who begins well is perfect, but the one who finishes well is approved before God. So give no sleep to your eyes, brother, nor slumber to your eyelids, that you may be saved like a gazelle from the snares and like a bird from the trap. For see that you are walking in the midst of traps and on top of a high wall, from which a fall is not without danger to the one who falls. Do not, then, stretch yourself at once to the height of discipline; above all, do not trust yourself, lest through inexperience you fall from the height of discipline. Progress little by little is better. Withdraw, then, little by little from the pleasures of life, gradually doing away with every habit of yours, lest by provoking all pleasures at once you bring a crowd of temptations upon yourself. When you have mastered one passion of pleasure by force, take the field against another, and so you will in due time master all the pleasures. For pleasure is one name, but its forms are many. So, brother, be first of all patient under every temptation. And by what sort of temptations is the believer tested? By worldly losses, accusations, lies, disobedience, slanders, persecutions. By these and the like the believer is tested. Then be quiet: not rash in speech, not quarrelsome, not contentious, not vainglorious, not eager to expound but eager in faith; not much in speech, but always ready, not to teach, but to learn. Do not busy yourself with worldly lives, from which no profit will come to you. For it says, “that my mouth may not speak the works of men.” For one who gladly speaks of the deeds of sinners readily awakens the pleasures against himself. Rather inquire into the life of the righteous; for so you will find profit for yourself. Do not be a lover of display, going round villages or houses; flee these as snares for souls. And if someone out of great devotion urges you to his house on many pretexts, let such a person learn to follow the faith of the centurion, who, when Jesus was hastening to him to heal, declined, saying, “Lord, I am not worthy that you should come under my roof; but only say the word, and my servant will be healed.” And when Jesus said to him, “Go; as you have believed, let it be done for you,” the servant was healed from that hour. Let this be known to you, brother: that not the presence of Christ but the faith of the one asking freed the sick man. So now too, when you pray in whatever place, and the sick man believes that he will be helped by your prayers, everything will turn out for him as he wishes.
3. Do not love your relatives more than the Lord. For he says, “Whoever loves father or mother or brothers more than me is not worthy of me.” And what does the Lord's commandment mean? “If anyone does not take up his cross and follow me,” he says, “he cannot be my disciple.” If you died with Christ to your relatives according to the flesh, why do you wish to live among them again? And if you are building up again for the sake of your relatives what you tore down for Christ's sake, you make yourself a transgressor. Do not, then, leave your place on account of your relatives; for if you leave your place, perhaps you will also leave your way of life. Do not be a lover of crowds, nor a lover of places, nor a lover of cities, but a lover of the desert, always remaining by yourself without distraction, counting prayer and psalmody your work. Do not neglect the readings, especially of the New Testament, because harm often comes from the Old Testament; not because harmful things were written, but because the mind of those who are harmed is weak. For all bread is nourishing, but harmful to the sick. So all Scripture is divinely inspired and profitable, and nothing in it is unclean, except that to one who considers it unclean, to him it is unclean. “Test all things; hold fast what is good; abstain from every form of evil.” “For all things are lawful, but not all things are profitable.” Be, then, toward those you meet in all things without guile, cheerful, loving the brothers, pleasant, humble-minded, not falling short of the aim of hospitality through costly food, but content with what you have; take from no one anything more than the daily need of the solitary life; and above all flee gold as a plotter against the soul, the father of sin, and the servant of the devil. Do not, on the pretext of serving the poor, make yourself liable to love of money. If someone brings you money for the poor, and you know some who are in want, advise the one who owns the money to take it himself to the brothers in need, lest the receiving of money defile your conscience.
4. Flee pleasures, pursue self-control; train the body with labors, accustom the soul to temptations. Counting the separation of body and soul a release from every evil, await the enjoyment of the eternal goods, in which all the saints have become sharers. And you, weighing ceaselessly as on a balance, set the godly reasoning against the devilish thought, especially when, as the pan of the scale gives way to it, the evil thought rises up and says: “What is the profit to you of living in this place? What is the gain of your withdrawal from the society of men? Do you not know that the bishops appointed by God over God's churches usually live with men and continually hold spiritual festivals, at which, surely, great benefit comes to those present? For there are the revelations of the riddles of the Proverbs, the solutions of the apostolic teachings, the exposition of the meanings of the gospels, the hearing of theology, the meetings of spiritual brothers, who give great benefit to those who meet them by the very sight of their face. But you, having made yourself a stranger to such great goods, sit here, perhaps grown savage with the beasts. For you see here much desolation, no little inhumanity, a lack of teaching, estrangement from the brothers, and a spirit much idle about God's commandment.” When, then, the evil thought rises up with such and so many plausible pretexts and seeks to break you down, set against it, through the godly reasoning, the experience of the matter, saying: “Since you tell me that the things in the world are good, therefore I have moved here, judging myself unworthy of the world's goods. For evils are mixed with the world's goods, and the evils rather prevail. For once when I was at the spiritual festivals, I barely met one brother, who seemed to fear the Lord but was held by the devil, and I heard from him clever words and fables made up to deceive those who met him. After him I met many thieves, robbers, tyrants. I saw the unseemly figure of drunkards, the blood of the oppressed. I saw also the beauty of women, which tormented my chastity. I escaped the deed of fornication; but I defiled my virginity in the thought of my heart. I heard many words profitable to the soul; but in none of the teachers did I find virtue worthy of his words. After that again I heard countless tragedies set to effeminate songs. Again I heard the sweet sound of the lyre, the clapping of dancers, the voice of buffoons, much folly and jesting, the shouting of an untold crowd. I saw the tears of the robbed, the pains of those led away by tyranny, the groaning of the tortured. And I looked, and behold, it was not a spiritual festival but a sea tossed by winds and troubled, eager to cover all alike with its waves. Tell me, evil thought, and you, demon of passing luxury and vainglory, what is the profit to me of seeing and hearing these things, when I am able to help none of the wronged, am not permitted either to defend the powerless or to correct those who go astray, and perhaps am about to destroy myself as well? For just as a little clean water is lost under a great storm of wind and dust, so what we think we do well in life is covered by the multitude of evils. For the tragedies are fixed like stakes, with cheerfulness and joy, in the hearts of those who live in the world, so as to darken the purity of psalmody; and the groaning and lamentation of men wronged by their own kind are brought in so that the endurance of the poor may be shown.
5. What, then, is the profit to me, or rather is it not the harm of the soul? For this reason I migrate to the mountains like a sparrow. For like a sparrow I have been delivered from the snare of the hunters. For in this desert, evil thought, I live, in which the Lord lived. Here is the oak of Mamre; here the ladder reaching to heaven, and the camps of the angels that appeared to Jacob; here the desert in which the people, having been purified, received the law, and so, entering the land of promise, saw God. Here is Mount Carmel, on which Elijah, dwelling, pleased God. Here is the plain in which Ezra, having withdrawn, by God's command uttered all the divinely inspired books. Here is the desert in which blessed John, eating locusts, preached repentance to men. Here is the Mount of Olives, which Christ ascended to pray, teaching us to pray. Here is Christ, the friend of the desert; for he says, “Where two or three are gathered together in my name, there I am in their midst.” Here is the narrow and afflicted way that leads to life. Here are the teachers and prophets who wandered in deserts and mountains and caves and the holes of the earth. Here are apostles and evangelists, and the desert-dwelling life of monks. These things, then, I have willingly accepted, that I may receive what has been promised to the martyrs of Christ and to all the other saints, that I may say without falsehood, “Because of the words of your lips I have kept hard ways.” For I knew that Abraham, the friend of God, obeying the voice of God, moved into the desert; Isaac was oppressed; Jacob the patriarch was a sojourner; Joseph the chaste was sold; the three youths, discoverers of self-control, fought with fire; Daniel was thrown a second time into the lions' den; Jeremiah, who spoke boldly, was condemned to the pit of mire; Isaiah, the beholder of hidden things, was sawn in two; Israel was led captive; John, the reprover of adultery, was beheaded; Christ's martyrs were put to death. And why should I speak at length? When even the Savior himself was crucified for us, that by his own death he might give us life and anoint and draw us all to endurance. To him I hasten, and to the Father and the Holy Spirit. I strive to be found genuine, judging myself unworthy of the world's goods. Yet I am not for the sake of the world, but the world for my sake.” Reasoning these things within yourself, and carrying them out diligently, as has been said to you, contend for the truth to the death. For Christ too became obedient to the point of death. And the Apostle says, “Take care lest there be in any of you an evil heart, leading you to fall away from the living God; but exhort one another, and build one another up, as long as it is called ‘today.’” For “today” means the whole time of our life. Living thus, brother, you will both save yourself, gladden us, and glorify God for ever and ever. Amen.

### Scripture references

- Luke 14:28–30: quotation, high confidence
- Phil 3:13–14: quotation, high confidence
- Ezek 18:24: quotation, high confidence
- Ezek 18:21: quotation, high confidence
- Num 20:12: allusion, high confidence
- 2 Kgs 5:27: allusion, high confidence
- 1 Kgs 11:4: allusion, high confidence
- 2 Sam 11:15: allusion, high confidence
- Matt 27:3–5: allusion, high confidence
- Prov 6:4–5: quotation, high confidence
- Ps 17:4 (16:4 LXX): quotation, high confidence
- Matt 8:8: quotation, high confidence
- Matt 8:13: quotation, high confidence
- Matt 10:37–38: quotation, high confidence
- Luke 14:27: quotation, high confidence
- Gal 2:18: allusion, high confidence
- 2 Tim 3:16: allusion, high confidence
- Rom 14:14: allusion, high confidence
- 1 Thess 5:21–22: quotation, high confidence
- 1 Cor 10:23: quotation, high confidence
- Ps 124:7 (123:7 LXX): quotation, high confidence
- Ps 11:1 (10:1 LXX): allusion, medium confidence
- Gen 18:1: allusion, high confidence
- Gen 28:12: allusion, high confidence
- Gen 32:1–2: allusion, high confidence
- 1 Kgs 18:19–20: allusion, medium confidence
- Matt 3:4: allusion, high confidence
- Luke 22:39: allusion, high confidence
- Matt 18:20: quotation, high confidence
- Matt 7:14: allusion, high confidence
- Heb 11:37–38: allusion, high confidence
- Gen 12:1: allusion, high confidence
- Dan 3:20–23: allusion, high confidence
- Jer 38:6: allusion, high confidence
- Mark 6:17–28: allusion, high confidence
- Phil 2:8: allusion, high confidence
- Heb 3:12–13: quotation, high confidence

### Extrabiblical texts

- Agraphon (Sayings of Jesus outside the Gospels (agrapha)): quotation, medium confidence
- 2 Esd 14:37-48 (2 Esdras): allusion, high confidence
- Ascen. Isa. 5 (Ascension of Isaiah): allusion, medium confidence
- Bel 31-42 (Bel and the Dragon): allusion, medium confidence

### Translation notes

- Letter 42 (Benedictine), “To Chilo, his disciple.” Its authorship is doubted; many scholars ascribe it to Nilus of Ancyra. The advice to read especially the New Testament, because “harm often comes from the Old Testament” to weak minds, is translated exactly as written.
- Scripture: Luke 14:28–30; Phil 3:13–14; Ezek 18:24, 21–22; Num 20:12; 2 Kgs 5:27; 1 Kgs 11:4; 2 Sam 11; Matt 27:3–5; Prov 6:4–5; Ps 17:4 (LXX 16:4); Matt 8:8, 13; Matt 10:37–38; Luke 14:27; Gal 2:18; 2 Tim 3:16; Rom 14:14; 1 Thess 5:21–22; 1 Cor 10:23; Ps 11:1 and 124:7 (LXX 10:1; 123:7); Gen 18:1; 28:12; 32:1–2; 1 Kgs 18; Matt 3:4; Luke 22:39; Matt 18:20; 7:14; Heb 11:37–38; Gen 12:1; Dan 3; 6; Jer 38:6; Mark 6:17–28; Phil 2:8; Heb 3:12–13. “As I find you, so I will judge you” is an unwritten saying (agraphon). Ezra's dictation of the sacred books is 2 Esd 14:37–48 (4 Ezra); Isaiah sawn in two is told in the Ascension of Isaiah 5 (cf. Heb 11:37). “Daniel thrown a second time” refers to Bel and the Dragon 31–42.

### Citation (SBL)

Basil, Ep. 42 (PG 32:348b–360b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/42/#p-42).

## Letter 43

- URL: https://sophiascriptura.com/fathers/basil-epistulae/42/#p-43
- Source: PG 32:360c–360d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: A short exhortation to a young believer to live by the gospel's commands in hope of the heavenly assembly.

### Greek text

Νονθεσία πρὸς τοὺς νέους. Μείθε σὺ ό your/Ite.» καὶ πιστὸς ἄνθρωπος, καὶτῆς εὖσεβείας ἐργάτης, καὶ διδάχθητι εὐαγγελικην πολιτείαν, σώματος δονλαγωγίαν, φρόνημα ταπεινόν, ἑννοίας καθαρότητα, ὀργῆς ἀφανισμόν. Ἀγγαρενόμενος, προστίθει διὰ τόν Κύριον ἀποστερούμενος, μὴ δικάζον· μισούμενος, ἀγάπα· διωκόμενος, ἁνέχουι βλασφημούμενος, παρακάλει. Νεκρώθητι τῇ ἁμαρτίᾳ, σταυρωθητι τῶ Θεῷ· ὃλην τὴν μέριμναν μετάθες ἐπὶ τόν Κύριον, ἶνα εὑρεθῇς ὅπου ἀγγέλων μυριάδες, πρωτοτόκων πανηγύρεις, ἀποστόλων θρόπροεοητῶν προεδρίαι, σκῆπτρα πατριαρχῶν, νοι, δικαίων ἔπαινοι. Ἐκείνοις μαρτύρων στέφανοι, σεαυτόν τοῖς δικαίοις ἐπιθύμησον συναριγμηθῆναι ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν. Αὐτῷ ἠ δόξα εἰς τούς αἰῶνας. Ἀμήν.

### English translation (Claude)

Admonition to the young. Listen, you … and faithful man, worker of godliness, and be taught the gospel way of life: the bringing of the body into subjection, a humble mind, purity of thought, the doing away of anger. When you are compelled to go a mile, add another for the Lord's sake; when you are robbed, do not go to law; when you are hated, love; when you are persecuted, endure; when you are slandered, entreat. Die to sin; be crucified to God; cast all your care on the Lord, so that you may be found where there are myriads of angels, assemblies of the firstborn, thrones of apostles, seats of honor of prophets, scepters of patriarchs, crowns of martyrs, praises of the righteous. Long to be numbered with those righteous ones in Christ Jesus our Lord. To him be the glory for ever. Amen.

### Scripture references

- 1 Cor 9:27: allusion, medium confidence
- Matt 5:41: allusion, high confidence
- 1 Cor 6:7: allusion, medium confidence
- Matt 5:44: allusion, high confidence
- 1 Cor 4:12–13: allusion, high confidence
- Rom 6:11: allusion, high confidence
- Gal 2:19: allusion, medium confidence
- 1 Pet 5:7: allusion, high confidence
- Heb 12:22–23: allusion, high confidence

### Translation notes

- Letter 43 (Benedictine), “Admonition to the young,” of doubtful authenticity. Scripture: 1 Cor 9:27; Matt 5:39–44; 1 Cor 6:7; 1 Cor 4:12–13; Rom 6:11; Gal 2:19; 1 Pet 5:7; Heb 12:22–23. The word addressing the reader after “you” is garbled in the scan (perhaps “solitary”), shown as “…”.

### Citation (SBL)

Basil, Ep. 43 (PG 32:360c–360d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/42/#p-43).

## Letter 44

- URL: https://sophiascriptura.com/fathers/basil-epistulae/42/#p-44
- Source: PG 32:360d–364c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil laments the fall of a monk who had been a teacher, and urges him to repent and return, since grace still awaits him.

### Greek text

Πρός μοναχὸν ἐκπεσόντα. 1. Χαίρειν οὗ λέγομεν, ὅτι οὐκ ἔστι χαίρειν τοῖς ἀσεβέσιν. Ἔτι γὰρ ἀπιστία με περιέχεὶ, καὶ ούκ ἐπέρχεταί μου εἰς τὴν καρδίαν τό τηλικοῦτον ἀτόπημα καὶ τὸ ἐπιχείρημα τό μέγα ὃ ἔπραξας, εἰ γε κατά τό φαινόμενον ἤδη πᾶσιν οὕτως ἔχει. Θαυμάξω γὰρ πῶς ἡ τοσαύτη σοφία κατεπόθη, πῶς ἡ τοσαύτη ἀκρίβεια διελύθη · πόθεν ἠ τοσαύτη τύφλωσις περιεχύθη · πῶς, μηδὲν τὸ σύνολον ἐννοήσας, τοιαύτην καὶ τοσαύτην ἀπώλειαν ψυχῶν εἰργάσω. Εἰ γὰρ ἀληθὲς τοῦτο, παραδέδωκας καὶ τὴν σαυτοῦ ψυχὴν τῷ βυθῷ, καὶ πάντων τῶν ἀκουόντων τὴν ἀσέβειαν ταύτην τόν τόνον παρελυσας. Τὴν πίστιν ἡθὲτησας· τοῦ ἀγῶνος τοῦ καλοῦ ἠστοχησας. Διό ἀλγῶ ἐπὶ σοί. Ποῖος γὰρ ἱερεὺς ἀκούων ού θρηnica; ποῖος ἐκκλησιαστικός ού κόπτεται; ποῖος λαὶκός ού σκυθρωπάζει; ποῖος ἀσκητὴς ού πενθεῐ; Τάχα καὶ 6 ἣλιος ἐσκότασεν ἐπὶ τῷ σῷ πτώματι, καὶ αἱ δυνάμεις τῶν ούρανῶν ἐσαλεύθησαν ἐπὶ τῇ σῇ ἀπωλείᾳ. Ἐδοίκρυσαν καὶ οἱ ἀναίσθπτοι λίθοι ἐπὶ τῇ σῇ μανίᾳ* ἔκλαυσαν δὲ καὶ οἰ ἐχθροὶ διὰ τὴν ὑπερβολὴν τῆς ἀνομίας σου. ’Ὠ πολλῆς πωρώσεως Σ ὦ δεινῆς ὠμότητοςε Ού Θεὸν ἐφοβήθης. ούκ ἀνθρώπους ᾖδέσθης· ού φίλους ἔιετράπηςʼ ἀλλʼ ὁμοῦ πάντα ἐναυάγησας · ὁμοῦ πάντα ἐσυλήθης. Διό πάλιν ἀλγῶ ἐπὶ σοὶ, ἄθλιε Ὀ τῆς βασιλείας πᾶσι τὸν τόνον ἀπαγγέλλων, τῆς βασιλείας ἐξέπεσες. ’0 τῆς διδασκαλίας τὸν φόβον πᾶσιν ἐμποιῶν, ούκ ἔσχες φόβον Θεοῦ ἀπέναντι τῶν ὀφθαλμῶν σου· Ὀ ἁγιωσύνην κηρύσσων, ἐναγὴς εὑρίσκῃ. Ὀ ἐπὶ ἀκτημοσύνη σεμνυνόμενος, συλοχρηματῶν ἑφευρίσκη. ’0 την τοῦ Θεοῦ κόλασιν ἐπιδεικνύμενος διὰ τῆς ὑφηγήσεως, αὐτὸς κόλασιν σεαυτῷ προεξένησας. Πῶς σε θρηνήσω; πῶς ἀλγήσω ἐπὶ σοί; Πῶς ἐξέπεσεν ό ἑωσφόρος ό πρωί ἀνατέλλων, καὶ συνετρίβη ἐπὶ τῆς γῆς; Παντὸς ἀκούοντος ἡχήσει τὰ ἀμφότερα ὦτα. Πῶς ό Ναζιραῖος, 6 ἐκλάμπων ὑπὲρ χρυσίον, ἐσκότασεν ὑπὲρ ἀσβόλην; υίὸς Σιὼν ό τίμιος, πῶς ἐγένετο σκεῦος οἶχρηστοη Οὗη μνήμη τῶν θείων Γραφῶν ὑπό πάντων ἢαλείτο, σήμερον ἀπώλετο τό μνημόσυνον αὑτοῦ μετʼ ἤχου. Ὀ όξύνους ὀξέως ἀπώλετο. Ὀ πολύνους πυλύπλοκον ἁμαρτίαν εἰργάσατο. Οἱ γὰρ ὠφελημένοι ὑπὸ τῆς σῆς διδασκαλίας ἐβλάβησαν ύπὸ τῆς σῆς ἀπωλείας. Οἱ τὰς ἀκοὰς παρατιθέντὲς ἐπὶ τῇ σῇ ὁμιλίᾳ ἔφραξαν τά ὦτα ἐπὶ τῇ σῇ ἀπωλείᾳ. Ἐγὼ δὲ, θρηνῶν καὶ σκυθρωπάζων, καὶ παρειμένος πάντοθεν, καὶ σποδόν ὡσεὶ οἶρτον ἕσθίων, καὶ σάκκον ἐπὶ τῇ πληγῇ μου ἓπιρῥίψας, τοιαῦτά σοι ἐγκώμια διεξέρχομαι · μᾶλλον δε ἐπιταφίους λόγους συντςσίσσων ἀπαράκλητος καὶ ἀθεράπευτος διατελῶ· ὃτι παράκλησις κέκρυπται ἀπὸ τῶν ὀφθαλμῶν μου, καὶ οὐκ ἔστι μάλαγμα ἐπιθεῖναι, οὔτε ἔλαιον, οὔτε καταδέσμους. *Εστι γὰρ ἡ πληγή μου ὀδυνηρά. Πόθεν ἰαθήσομαι ; 2. Εἴ τις οὖν ἔτι ἐλπὶς ὑπολείπεταί σοι σωτηρίας, εἴ τις βραχεῖα μνήμη περὶ τὸν Θεὸν, εἷ τις πόθος τῶν μελλόντων ἀγαθῶν, εἳ τις φόβος τῶν τεθησαυρισμένων κολάσεων τοῖς ἀμετανοήτοις. ἀνάνηψον ταχέως. επαρον τοὺς ὀφθαλμούς σου εἰς τὸν οὐρανὸν, ἐλθὲ εἰς συναίσθησιν, παῦσαι ἀπὸ τῆς πονηρίας σου, ἀπὸσεισαι τὴν περιχυθεῖσάν σοι μέθην, ἐπανάστα τῷ καταβαλόντι σε. Ἱσχυσον ἐκ γῆς ἑπαναστῆναι. Μνήσθητι τοῦ ἀγαθοῦ ποιμένος, ὅτι καταδιώκων ἐξελείταί σε. Κᾶν δύο σκέλη, ἦ λοβὸς ,ν ὠτίου, ἀποπήὃησον ἀπὸ τοῦ τραυματίσαντός σε. Μνὴσθητι τῶν οἰκτιρμῶν τοῦ Θεοῦ, ὅτι θεραπεύει ἐλαίῳ καὶ οἴνῳ. Μὴ ἀπελπίσῃς τὴν σωτηρίαν. Ἀνάλαβε τὴν μνήμην τῶν γεγραμμένων, ὁτι 6 πίπτων ἀνίσταται, καὶ ό ἀποστρέφων ἐπιστρέφει· ό πεπληγὼς θεραπεύεται, 6 θηριάλωτος περιγίνεται, ὁ ἐξομολογούμενος οὐκ ἀποβάλλεται, Ou’ θέλει γὰρ ὸ Κύριος τὸν θάνατον τοῦ ἀμαρτωλοῡ, ὡς τὸ ἐπιστρέlhau. καὶ ζῇν αὐτόν. Μὴ ὡς εὶς βάθος κακῶν ἐμπεσὼν καταφρονήσῃς. Καιρός ἀνοχῆς ἐστι, καιρὸς μακροθυμίας, καιρὸς ἰάσεως, καιρὸς διορθώσεως. Ὠλίσθησας; ἐξεγείρου. Ἥμαρτες; ἡσύχασον. Μὴ στῇς ἐν όδῷ ἁμαρτωλῶν, ἀλλὰ ἀποπήδησον· Ὀταν γὰρ ἐπιστραφεὶς στενάξῃς, τότε σωθήσῃ· Ἔστι γὰρ ἐκ πόνων ὑγεία, καὶ ἐξ ἱδρώτων σωτηρία. Ὀρα οὖν μήποπε, συνθήκας βουλόμενός τινων φυλάττειν, παραθῇς τὰς πρὸς τὸν Θεὸν συνθήκας, ἃς ὡμολόγησας ἐπὶ πολλῶν μαρτύρων, Μὴ οὖν διά τινας λογισμοὺς ἀνθρωπίνους ὀκνήσῃς ἐλθεῖν πρὸς μέ. Ἐγὼ γὰρ ἀναλαβὼν τόν νεκρόν μου θρηνήσω, ἐγὼ θεραπεύσω, ἐγὼ πικρῶς κλαύσομαι ἐπὶ τὸ σύντριμμα τῆς θυγατρὸς τοῦ γένους μου, Πάντες σε δέχονται, πάντες σοι συμπονὴσουσι. Μὴ ἀναπέβῃς· μνήσθητι ἡμερῶν ἀρχαίων· ’Ἐστι σωτηρία, ἔστι διόρθωσις. Θάρσει, μὴ ἀπελπίσῃς. Ούκ ἔστι νόμος καταδικάζων τόν χωρὶς οἰκτιρμῶν θάνατον, ἀλλὰ χάρις ύπερτιθεμένη τὴν κόλασιν, ἐκδεχομένη τὴν διόρθωσιν. Οὔπω ἐκλείσθησαν αἱ θύραι · ἀκούει ό νυμφίος ού κυριεύει ἁμαρτία· Ἀναπάλαισον πάλιν, μὴ κατοκνήσῃς, καὶ σεαυτὸν οἰκτείρησον, καὶ πάντας ἡμᾶς ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος νῦν καὶ ἀεὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

### English translation (Claude)

To a lapsed monk. 1. We do not say “greeting,” because there is no greeting for the ungodly. For unbelief still holds me, and so great an outrage and the great deed you have done do not enter my heart, if indeed it is as it now appears to all. For I wonder how so much wisdom was swallowed up, how so much exactness was dissolved; whence such blindness poured over you; how, considering nothing at all, you have worked such and so great a destruction of souls. For if this is true, you have both handed your own soul over to the abyss and slackened the vigor of all who hear of this impiety. You have set aside the faith; you have missed the mark of the good fight. So I grieve over you. For what priest hears it and does not lament? What churchman does not beat his breast? What layman is not downcast? What ascetic does not mourn? Perhaps even the sun was darkened at your fall, and the powers of the heavens were shaken at your destruction. Even the senseless stones wept at your madness; even your enemies wept for the excess of your lawlessness. O great hardness! O terrible cruelty! You did not fear God, you did not respect men, you did not regard your friends; but you made shipwreck of everything at once, you were robbed of everything at once. So again I grieve over you, wretched man. You who proclaimed to all the strength of the kingdom have fallen from the kingdom. You who implanted fear in all by your teaching did not have the fear of God before your eyes. You who preached holiness are found accursed. You who prided yourself on poverty are found greedy for money. You who displayed the punishment of God by your instruction have procured punishment for yourself. How shall I lament you? How shall I grieve over you? How has the morning star fallen, that rose at dawn, and been crushed upon the earth? Both ears of everyone who hears will ring. How has the Nazirite, who shone above gold, become darker than soot? The precious son of Zion, how has he become a useless vessel? He whose memory of the divine Scriptures was spoken of by all, today his memory has perished with a crash. The sharp-witted has quickly perished. The man of many thoughts has worked a manifold sin. For those who were helped by your teaching have been harmed by your destruction. Those who lent their ears to your preaching have stopped their ears at your destruction. And I, lamenting and downcast, weakened on every side, eating ashes like bread, and throwing sackcloth upon my wound, go through such praises of you, or rather, composing funeral speeches, I remain uncomforted and uncured; for comfort is hidden from my eyes, and there is no salve to apply, neither oil nor bandages. For my wound is painful; whence shall I be healed?
2. If, then, there is still any hope of salvation left to you, any slight remembrance of God, any longing for the good things to come, any fear of the punishments stored up for the unrepentant, come to your senses quickly; lift up your eyes to heaven; come to awareness; cease from your wickedness; shake off the drunkenness that has poured over you; rise up against the one who threw you down. Be strong enough to rise from the earth. Remember the good shepherd, that he will pursue and rescue you. Even if it is two legs or the tip of an ear, leap away from the one who wounded you. Remember the compassion of God, that he heals with oil and wine. Do not despair of salvation. Recall to mind what is written: that the one who falls rises, and the one who turns away turns back; the one who is struck is healed; the one caught by beasts survives; the one who confesses is not cast away. “For the Lord does not desire the death of the sinner, so much as that he turn and live.” Do not, as one fallen into a depth of evils, despise it. It is a time of forbearance, a time of long-suffering, a time of healing, a time of correction. Have you slipped? Rise up. Have you sinned? Be still. Do not stand in the way of sinners, but leap away. For when you turn and groan, then you will be saved. For health comes from labors, and salvation from sweat. Take care, then, lest, wishing to keep agreements with certain people, you transgress the agreements with God which you confessed before many witnesses. So do not, because of any human reasonings, hesitate to come to me. For I will take up my dead and lament him, I will tend him, I will weep bitterly over the ruin of the daughter of my people. All receive you; all will labor with you. Do not lose heart; remember the days of old. There is salvation, there is correction. Take courage; do not despair. There is no law condemning to death without mercy, but grace that postpones punishment and awaits correction. The doors have not yet been shut; the bridegroom hears; sin does not rule. Wrestle again; do not hesitate; and have pity on yourself and on all of us in Christ Jesus our Lord, to whom be the glory and the power now and always and for ever and ever. Amen.

### Scripture references

- Isa 48:22: allusion, high confidence
- 2 Tim 4:7: allusion, medium confidence
- Ps 36:1: allusion, high confidence
- Matt 24:29: allusion, medium confidence
- Isa 14:12: quotation, high confidence
- 1 Sam 3:11: allusion, high confidence
- Lam 4:7–8: allusion, high confidence
- Lam 4:2: allusion, high confidence
- Ps 9:6 (9:7 LXX): allusion, high confidence
- Ps 102:9 (101:10 LXX): allusion, high confidence
- Lam 1:16: allusion, medium confidence
- Isa 1:6: allusion, high confidence
- Jer 15:18: allusion, high confidence
- Luke 15:4: allusion, high confidence
- Amos 3:12: allusion, high confidence
- Luke 10:34: allusion, high confidence
- Jer 8:4: allusion, high confidence
- Ezek 33:11: quotation, high confidence
- Ps 1:1: allusion, high confidence
- Isa 30:15: allusion, medium confidence
- Isa 22:4: allusion, high confidence
- Ps 143:5 (142:5 LXX): allusion, high confidence
- Matt 25:10: allusion, high confidence
- Rom 6:14: allusion, high confidence

### Translation notes

- Letter 44 (Benedictine). A Migne footnote on the reading “to the ungodly” had leaked into the text and is removed by a logged correction. Scripture: Isa 48:22; 2 Tim 4:7; Ps 36:1; Matt 24:29; Isa 14:12; 1 Sam 3:11; Lam 4:7–8 (the Nazirites, LXX); Lam 4:2; Ps 9:6 (LXX 9:7); Ps 102:9 (LXX 101:10); Lam 1:16; Isa 1:6; Jer 15:18; Luke 15:4; Amos 3:12; Luke 10:34; Jer 8:4; Ezek 33:11; Ps 1:1; Isa 30:15; Isa 22:4; Ps 143:5 (LXX 142:5); Matt 25:10; Rom 6:14.

### Citation (SBL)

Basil, Ep. 44 (PG 32:360d–364c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/42/#p-44).

## Letter 45

- URL: https://sophiascriptura.com/fathers/basil-epistulae/42/#p-45
- Source: PG 32:365a–369a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil recalls the austere life of a monk he had known in Jerusalem, laments the report of his adultery and perjury, and calls him to repent and return.

### Greek text

Α Πρός μονάζοντα ἐκπεσόντα, 1.ν Διττός μοι φόβος ἐνέσκηψς τοῖς τῆς διανοίας κόλποις ἐκ τῆς περὶ σε ὑποθέσεως. Ἦ γάρ τις ἀσυμπαθὴς τρόπος προκαταρξάμενος εἰς μισανθρωπίας ἔγκλημά με ῥίπτει· ἡ αὖθις συμπαθεῖν ἐθελοντα, καὶπρὸς τὰ πάθη καταμαλακίζεσθαι, κακῶς μετατίθησί. Διόπερ καὶ διαχαράττειν μέλλων τουτί μου τό γράμμα, τὴν μὲν χεῖρα ναρκῶσαν τοῖς λογισμοῖς ἔνεύρωσα, τὸ δὲ πρόσωπον, ἠπορημένον ἐκ τῆς ἐπὶ σοὶ κατηφείας, ἀλλοιῶσαι οὐκ ἵσχυσα, τοσαύτης μοι ἐπὶ σοὶ κεχυμένης} αἰσχύνης, ὡς καὶ τὴν τοῦ στόματος σύμπτυξιν παραχρῆμα πίπτειν, τῶν χειλέων μου εἰς κλαυθμόν ἐκτρεπομένων. Οἶμοι, τί γράψω, ἡ τί λογίσομαι ἐν τριόδῳ ἀπειλημμένος Ἐὰν ἔλθω εἰς μνήμην τῆς προτέρας σου ματαίας ἀναστροφῆς, ὅτε σε περιέρρει πλοῦτος, καὶ τὸ χαμερπες δοξάριον, φρίττω · ἡνίκα εἵπετό σοι κολάκων πλῆθος, καὶ τρυφῆς, ἀπόλαυσις πρόσκαιρος μετά προφανοῦς κινδύνου καὶ ἀδίκων πόρων σ καὶ πη μὲν ’ ι ν ι ἀρχοντικοὶ φόβοι διερρίπιζόν σου τὴν τῆς σωτηρίας ύπόνοίαν, πὴ δὲ ὃημοσιων θόρυβοι διεσάλευόν σου τὴν ἑστίαν, ἡ τε συνοχὴ τῶν κακῶν ἀπεσφαίριζέ σου τὸν νοῦν πρὸς τόν δυνάμενόν σοι βοηθεῖν · ἡνίκα κατὰ μικρὸν ἐμελέτας περιβλέπεσθαι τόν Σωτῆρα, φέροντα μὲν πρός ὠφέλειαν τοὺς φόβους, ῥυόμενον δέ παίζοντα κατʼ αὐτοῦ ἐν ταῖς σε. καὶ σκέποντα, ἀδείαις ο ἡνίκα ἐγυμνάζου πρός μεταβολὴν σεμνοῦ τρόπου, σκυβαλίζων μέν σου τὴν πολυκίνδυνον περιουσίαν, οἴκου τε θεραπείαν καὶ συνοίκου ὁμιλίαν ἀπαρνούμενος. ’Ὁλος δὲ μετάρσιος, ὥσπερ ξένος καὶ ἀλήτης, ἀγρούς καὶ πόλεις ἐξαμείβων, κατέδραμες ἐπὶ τὰ Ἰεροσόλυμα, ἔνθα σοι καὶ αὐτὸς συνδιατρίβων ἐμακάριζον τῶν ἀθλητικῶν πόνων, ὅτε ἑβδοματικοῖς κύκλοις νῆστις διατελῶν Θεῷ προσεφιλοσόφεις, ὁμοῦ καὶ τὰς τῶν ἀνθρώπων συντυχίας λόγῳ τροπῆς ὑποφεύγων, ἡσυχίαν δὲ καὶ μονότροπίαν ἑαυτῷ ἱφαρμόσας τοὺς πολιτικοὺς θορύβους ἑξέκλινας. Σάκκῳ δὲ τραχεῖ το σῶμά σου δ ιανύττων, καὶ ζώνη σκληρᾷ τὴν ὀσφύν σου περισφίγ γων, καρτερικῶς τὰ ὀστᾶ σου διέθλιβες. Λαγόνας δὲ ταῖς ἐνδείαις κοιλαίνων μέχρι τῶν νωτιαίων μερῶν ὑπεχαύνωσαςʼ καὶ φασκίας μὲν ἁπαλῆς τὴν χρῆσιν ἀπηρνήσω, ἔνδοθεν δὲ τὰς λαπάρας, σικύας δίκην ὑφελκύσας, τοῖς νεφριτικοίς χωρίοις προσκολλᾶσθαι έβιάζου ' ὅλην δὶ τὴν τῆς σαρκός πιμελὴν ἐκ· κενώσας, τοὺς τῶν ὑπογαστρίων ὀχετοὺς γενναίως ἐξήρανας, γαστέρα τε αὐτὴν ταῖς ἀσιτίαις συμπτύξας,τά πλευριτικά μέρη, ὥσπερ τινὰ στέγης έξδχὴνι τοῖς τοῦ ὀμφαλοῦ μέλεσιν ἐπεσκίαζες, καὶ συνεσταλμένῳ ὅλῳ τῷ ὀργάνῳ, κατὰ τας νυκτερινὰς ὧρας ἀνθομολογούμενος τῷ Θεῷ, τοῖς τῶν δακρύων ὀχετοῖς τὴν γενειάδα ἐμβροχον καθωμάλιζες. Καὶ τί με -δεῖ καταλέγειν ἔκαστα; Μνὴσθητι ὅσα ἁγίων στόματα φιλήματι κατησπάσω, ὅσα ἱερὰ σώματα περιεπτύξω, ὅσοι σου τὰς χεῖρας ὡς ἀχράντους περι έθαλπον ' ὅσοι δοῦλοι Θεοῦ, ὥσπερ λατρεῖς, ὑπέδραμον τοῖς γόνασί σου περιπλεκόμενοι. 2. Καὶ τούτων τὸ τέλος τί ; Μοιχικῆς φήμης δ ιαβολὴ, βέλους ὀξύτερον διιπταμένη, τιτρώσκει ἡμῶν τὰς ἀκοὰς, ἀκμαιοτέρῳ κέντρῳ τὰ σπλάγχνα ἡμῶν διανύττουσα. Τίς ἡ τοῦ γόητος τοσαύτη ἔντεχνος ποικιλία εὶς τοσοῦτόν σε περιήγαγεν ὀλέθριον σκέλισμα; Ποία πολύπλοκα τοῦ διαβόλου δίκτυα, περισφίγξαντα σε, τάς τῆς ἀρετῆς ἐνεργείας ἀκινήτους ἀπηλεγξε ; Ποῦ μοι τὰ δίηγὴματα τῶν σῶν πόνων οἴχεται; Ἀρα γὰρ ἀπιστῆσαι ἄξιον ; Καὶ πῶς οὐχὶ ἐκ τῶν ἐναργῶν καὶ τὰ τέως ἀφανῆ εἰς πίστιν δεξόμεθα ; εἰ τὰς τῷ Θεῷ προσφυγούσας ψυχὰς φρικτοῖς ὅρκοις κατέκλεισας, ὁπότε παρατετηρημένως τοῦ ναὶ καὶ τοῦ οὗ τὸ περιττὸν τῷ διαβόλῳ προσνενεμηται. Ὁμοῦ τοίνυν καὶ παρορκίας ὁλεθρίου γέγονας ἔγγυος, καὶ φαυλίσας τῆς ἀσκήσεως τόν χαρακτῆρα, μέχρι τῶν ἀποστόλων καὶ αὐτοῦ τοῦ Κυρίου ἀνέπεμψας τὸ αἶσχος. Κατῄσχυνας τὸ τῆς ἁγνείας καύχημα, ἐμωμήσω τῆς σωφροσύνης τὸ ἓπάγγελμαʼ ἐγενόμεθα αἰχμαλώτων τραγῳδία · Ἰουδαίοις καὶ Ἕλλησι δραματουιογείται τὰ ἡμέτερα. Διέτεμες φρόνημα μοναχών, τοὺς ἀκριβεστέρους εἰς φόβον καὶ δειλίαν ἤγαγες, θαυμάζοντας ἔτι τοῦ διαβόλου τὴν δύναμιν τοὺς ἀδιαφόρους εἰς ἀκολασίας ζῆλον μετέθηκας. Ἐλυσας, ὅσον ἐπὶ σοὶ, τό τοῦ Χριστοῦ καύχημα, Θαρῥείτε, λέγοντος, ἐγὼ νενίκηκα τὸν κόσμον, καί τόν τούτου ἄρχοντα. Ἐκέρασας τῇ πατρίδι κρατῆρα δυσφημίας ὅντως εἰς ἔργον ἤγαγες τό τῆς Παροιμίας- ' Ὠς ἔλαφος τοξευθεὶς εἰς τό ἧπαρ. Ἀλλὰ τί νῦν; Οὐ πέπτωκεν ό τῆς ἰσχύος πύργος, ἀδελφέʼ οῦκ ἐμωμήθη τὰ τῆς ἐπιστροφῆς φάρμακα · οῦκ ἀπεκλείσθη τοῦ κατα, φευκτηρίου ἡ πόλις. Μὴ τῷ βάθει τῶν κακῶν ἔναπομείνης · μὴ χρήσῃς σεαυτόν τῷ ἀνθρωποκτόνῳ. Οἶδεν ἀνορθοῦν κατεῤῥαγμένους ό Κύριος. Φεῦγε μή μακρὰν, ἀλλά πρός ἡμᾶς ἀνάδραμε. Ἀνοίλαβε πάλιν νεανικοὺς πόνους, δευτέροις κατορθώμασι διαλύων τὴν χαμαίζηλον καὶ γλοιώδη ἡδονήν. Ἀνοίνευσόν εἰς τὴν τοῦ τέλους ἡμέραν, οὕτω προσεγγίσασαν τῇ ζωῇ ape», καὶ γνῶθι πῶς λοιπὸν Ἰουδαίων καὶ Ἐλλήνων παῖδες συνελαύνονται πρὸς θεοσέβειαν, καὶ μὴ ἁπαξαπλῶς ἀπαρνήσῃ τὸν τοῦ κόσμου Σωτῆρα· μή σε ἡ φρικωδεστατη ἐκείνη καταλάβῃ ἀπόφασις, ὅτι, Οὐκ οἶδα ὑμᾶς, τίνες ἐστέ.

### English translation (Claude)

To a monk who had fallen. 1. A double fear has fallen into the depths of my mind from your case. Either some unsympathetic way of acting, if I begin with it, throws me into the charge of hating my fellow men; or again, if I am willing to sympathize and grow soft toward your passions, it turns me in the wrong direction. So, when about to write this letter of mine, I braced my hand, numbed by these reasonings, but I could not change my face, perplexed by dejection over you, so much shame has been poured over me on your account that the closing of my mouth at once gives way and my lips turn to weeping. Alas, what shall I write, or what shall I think, caught at a crossroads? If I come to remember your former vain way of life, when wealth flowed around you and paltry little glory, I shudder; when a crowd of flatterers followed you, and the passing enjoyment of luxury, with plain danger and unjust gains; when at times fears of the magistrates blew away your thought of salvation, and at times the tumults of public affairs shook your hearth, and the press of evils drove your mind away from him who could help you; when little by little you learned to look to the Savior, who brings fears for our good, but rescues and shelters you, though you mocked him in your security; when you trained yourself for a change to a reverent way of life, counting as dung your perilous wealth, and renouncing the care of a household and the company of a wife; and, wholly raised aloft, like a stranger and wanderer, passing from fields to cities, you ran down to Jerusalem, where I too, staying with you, called you blessed for your athletic labors, when, fasting through weekly cycles, you devoted yourself to God, and at the same time fled the society of men as in a rout, and, fitting quiet and solitude to yourself, you shunned the tumults of the city. Pricking your body with rough sackcloth and girding your loins tightly with a hard belt, you patiently crushed your bones. Hollowing your flanks with want, you emptied them as far as the parts of the spine; you refused the use of a soft bandage, and, drawing in your belly from within like a cupping glass, you forced it to cling to the region of the kidneys; emptying out all the fat of the flesh, you nobly dried up the channels of the lower belly, and, contracting the stomach itself by fasting, you made the ribs overshadow the parts about the navel like the eaves of a roof; and with your whole frame drawn in, confessing to God through the night hours, you smoothed your beard drenched with streams of tears. And why must I list each thing? Remember how many mouths of saints you greeted with a kiss, how many holy bodies you embraced, how many held your hands as undefiled, how many servants of God, like worshipers, ran to you and clasped your knees.
2. And what is the end of all this? The slander of a report of adultery, flying swifter than an arrow, wounds our ears, piercing our heart with a keener sting. What great and skillful cunning of the sorcerer led you round into so ruinous a trip? What tangled nets of the devil, binding you tight, proved the workings of virtue powerless? Where have the stories of your labors gone? Ought we, then, to disbelieve it? And how shall we not accept as credible even what is still hidden, from what is plain, if you bound souls who had fled to God with dreadful oaths, when it has been carefully observed that what is more than “yes” and “no” has been assigned to the devil? So you have at once become the guarantor of ruinous perjury, and, bringing the character of the ascetic life into disrepute, you have sent the shame up as far as the apostles and the Lord himself. You have disgraced the boast of purity; you have brought blame on the profession of chastity; we have become a tragedy of captives; our affairs are made into a play for Jews and Greeks. You have cut the spirit of the monks; you have brought the stricter to fear and cowardice, as they still marvel at the power of the devil; you have moved the careless to zeal for licentiousness. You have undone, as far as lies with you, the boast of Christ, who says, “Take courage, I have overcome the world” and its ruler. You have mixed for your homeland a bowl of ill repute; you have truly fulfilled the saying of Proverbs: “like a stag shot through the liver.” But what now? The tower of strength has not fallen, brother; the remedies of conversion have not been blamed; the city of refuge has not been shut. Do not remain in the depth of evils; do not lend yourself to the man-slayer. The Lord knows how to raise up those who are broken down. Do not flee far, but run back to us. Take up again the labors of your youth, undoing the base and slimy pleasure by second achievements. Look up to the day of the end, which has come so near to life …, and learn how the children of Jews and Greeks are now being driven together into godliness; and do not utterly deny the Savior of the world, lest that most dreadful sentence overtake you: “I do not know you, who you are.”

### Scripture references

- Phil 3:8: allusion, medium confidence
- Matt 5:37: allusion, high confidence
- John 16:33: quotation, high confidence
- Prov 7:23: quotation, high confidence
- Prov 18:10: allusion, medium confidence
- Num 35:11: allusion, medium confidence
- John 8:44: allusion, medium confidence
- Ps 146:8 (145:8 LXX): allusion, medium confidence
- Matt 25:12: quotation, high confidence
- Luke 13:25: allusion, medium confidence

### Translation notes

- Letter 45 (Benedictine). The OCR is garbled in places (e.g. “come so near to life …”); translated by sense. Scripture: Phil 3:8; Matt 5:37; John 16:33; Prov 7:23; Prov 18:10 (LXX); Num 35:11; John 8:44; Ps 146:8 (LXX 145:8); Matt 25:12; Luke 13:25.

### Citation (SBL)

Basil, Ep. 45 (PG 32:365a–369a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/42/#p-45).

## Letters 46, 47

- URL: https://sophiascriptura.com/fathers/basil-epistulae/46/#p-46
- Source: PG 32:369a–384b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil laments a consecrated virgin's fall, rebukes her seducer, and calls her to repentance; a fragment of a second letter asks a bishop to come and help choose a sound bishop for Caesarea.

### Greek text

Πρός παρθένον ἐκπεσοῦσαν. 1.Νῦν καιρὸς ἐκβοῆσαι τό προφητικὸν ἐκεῖνο, καὶ εἰπεῖν· Τίς δώσει τῇ κεφαλῇʼ μου ὕδωρ, καὶ τοῖς ὀφθαλμοῖς μου πηγὴν δακρύων, καὶ κλαύσομαι τούς τετραυματισμένους θυγατρὸς λαοῦ μου ; Εἰ γὰρ καὶ τοῦτονς βαθεῖα περιέχει σιγὴ, καὶ κεῖνται ἅπαξ κεκαρωμένοι τῷ δεινῷ, καὶ τῷ καιρίῳ τῆς πληγῆς ἀφῃρημένοι καὶ αὐτὴν ἤδη τοῦ πάθους τὴν αἴσθησιν· ἀλλʼ οὐχ ἡμᾶς γε παριέναι ἀδακρυτὶ τοσοῦτον πτῶμα χρή. Εἰ γὰρ Ἱερεμίας τοὺς ἐν πολέμῳ τὰ σωματα πεπληγότας μυρίων θρήνων ἀξίους ἔκρινε· τί ἄν τις εἴποι πρὸς τηλικαύτην ψυχῶν συμφοράη Οἱ τραυματίαι σου, φησιν, οὐ τραυματίαι ῥομφαίας, καὶ οἱ νεκροί σου οῦ νεκροὶ πολέμου. Ἀλλὰ τό κέντρον τοῦ dum; θανάτου, τὴν χαλεπὴν ἁμαρτίαν ὀδύρομαι, καὶ τὰ πεπυρωμένα τοῦ πονηροῦ βέλη, ψυχὰς ὁμοῦ μετὰ σωμάτων βαρβαρικῶς καταφλέξαντα. ’Ἡ μέγαλα ἆν στενάξειαν οἱ τοῦ Θεοῦ νόμοι, τηλικοῦτον ἄγος ἐπὶ γῆς ἐπιβλέποντες, οἶγε ἀπαγορεύοντες ἀεὶ καὶ βοῶντες, πάλαι μέν· Οὐκ ἐπιθυμήcst; τὴν γυναῖκα τοῦ πλησίοι σου· διὰ δὲ τῶν ἁγίων Εὖαγγελίων, ὅτι Πᾶς ὁ ἐμβλέπων γυναικί πρός τὸ ἐπιθυμῆσαι αὐτῆς io“ η ἐμοίχευσεν αὐτὴν ἐν τῇ καρδία αὑτοῦ. Νῦν δὲ ἐφορῶσιν αὐτὴν ἀδεῶς μοιχευομένην τοῦ Δεσπότου τὴν νύμφην, ἦ ς ἡ κεφαλὴ ὁ Χριστός. Στενοξξειε δʼ ἂν καὶ αῦτά τῶν ἁγίων τὰ πνεύματα Φινεὲς μὲν ὁ ζηλωτὴς, ὅτι μὴ καὶ νῦν ἔξεστιν αὐτῷ, τὸν σειρομοίστην μετὰ χεῖρας λαβόντι, σωματικῶς ἐκδικῆσαι τὸ μύσος· ὀ δὲ Βαπτιστὴς Ἰωάννης, ὄτι μὴ δύναται, καταλιπὼν τὰς ἄνω διατριβὰς, καθάπερ τότε τὴν ἔρημον, ἐπὶ τόν ἔλεγχον τῆς παρανομίας δραμεῖν, καὶ εἱ παθεῖνʼ τι δέοι, τὴν κεφαλὴν ἀποθέσθαι μᾶλλον ἢ τὴν παρρησίαν. Τάχα δὲ μᾶλλον εἰπερ ’καὶ ἡμῖν, κατὰ τόν μακάριον Ἅβελ, καὶ αὐτὸς ἀποθανὼν ἔτι λαλεῖ, καὶ νῦν βοᾷ καὶ κέκραγε μεῖξον ὁ Ἰωάννης ᾖ περὶ τῆς Ἡρωδιάδος τότε, Οῦκ ἐξεστί σοι ἔχειν αὐτήν. Καὶ γὰρ, εἰ τό σῶμα Ἰωάννου, κατὰ τό ἀναγκαῖον τῇ φύσει, τόν θεῖον ὅρον ἐδέξατοίκαὶ ἡ γλῶσσα σιγᾷ· Ἀλλʼ ὁ λόγος τοῦ Θεοῦ οῦ δέδεται. Ὀ γὰρ, ἐπειδὴ συνδούλου γάμος ἡθετεῖτο, μέχρι θανάτου τῆν παρρησίαν προαγαγὼν, τί ἆν πάθοι τηλικαύτην ἐφορῶν ὓβριν περὶ τὸν ἅγιον τοῦ Κυρίου νυμφῶνα ; 2. Ἀλλά σὺ, τῆς θείας ἔκείνης συναφείας τὸν ζυγὸν ἀπορρίψασα, καὶ τὸν μὲν ἄχραντον τοῦ ἀληθινοῦ βασιλέως ἀποδρᾶσα νυμφῶνα, πρὸς δὲ τὴν ἄτιμον ταύτην καὶ ἀσεβῆ φθορὰν αἰσχρῶς πεσοῦσα, ἐπεὶ, οὐκ ἔχεις πῶς τὴν πικρὰν ταύτην κατηγορίαν ἐκφύγῃς, οὐδέ τίς ἐστί σοι τρόπος οὐδὲ μηχανή τὸ δεινὸν τοῦτο συγκαλύψαι, ὁμόσε τῇ τόλμῃ χωρεῖς. Καὶ ἐπειδήπερ ἀσεβὴς, ἐμπεσὼν είς βάθος κακῶν, λοιπὸν καταφρονεῖ, αύτάς ἀπαρνῆ τὰς πρὸς τὸν ἀληο θινὸν νυμφίον συνθήκας, οῦτε εἶναι παρθένος, οὔτε ὑποσχέσθαι ποτε βοῶσα, ἦ πολλὰ μὲν ἐδέξω, πολλά δὲ ἐπεδείξω παρθενίας συνθήματα. Μνήσθητι τῆς καλῆς ὁμολογίας, ἣν ὡμολόγησας ἐνώπιον Θεοῦ καὶ ἀγγέλων καὶ ἀνθρώπων. Μνήσθητι τῆς σεμνῆς συνοδίας xui ἱεροῦ παρθένων χοροῦ, καὶ συναγωγῆς Κυρίου, καὶ Ἐκκλησίας ὁσίων· καὶ γηραλέας ἐν Χριστῷ μάμμης νεαζούσης ἔτι καὶ ἀκμαζούσης τὴν ἀρετὴν, καὶ μητρὸς ἐν Κυρίῳ πρὸς ἐκείνην ἁμιλλωμένης, καὶ ξένοις τισὶ καὶ ἀήθεσι πόνοις καταλύειν φιλονεικούσης τὰ τῆς συνηθείας, καὶ ἀδελφῆς ὁμοίως τὰ μὲν ἐκείνας μιμουμένης, τὰ δὲ καὶ ὑπερβαίνειν φιλοτιμουμένης, καὶ τοις παρθενικοῖς πλεονεκτήμασιν ὑπερακοντιζούσης τὰ προγονικά κατορθώματα, καὶ σε τὴν ἀδελφὴν, ὡς ᾤετο, πρὸς τὴν τῶν ἴσων ἅμιλλαν καὶ λόγῳ καὶ βίῳ φιλοπόνως ἐκκαλουμένης. Μνησθητι τούτων, καὶ ἀγγελικῆς περὶ τὸν Θεὸν μετʼ ἐκείνων χορείας, καὶ πνευματικῆς εν σαρκὶ ζωῆς, καὶ οὐρανίου ἐπὶ γῆς πολιτεύματος. Μνὴσθητι ἡμερῶν ἀθορύβων, καὶ νυκτῶν πεφωτισμένων, καὶ ᾠδῶν πνευματικῶν, καὶ ψαλμῳδίας εῦήχου, και προσευχῶν ἁγίων, καὶ ἁγνῆς καὶ ἀμιάντου κοίτης, καὶ παρθενικῆς προόδου, καὶ ἐγκρατοῦς τραπέζης, καὶ καλῶς εὐχομένης τὴν παρθενίαν σοι ἄφθορον τηρηθῆναι. Ποῦ δέ σοι τὸ σεμνὸν ἐκεῖνο σχῆμα, ποῦ δὲ τὸ κόσμιον ἦθος, καὶ ἐσθὴς λιτὴ, παρθένῳ πρέπουσα, καὶ καλὸν μὲν τὸ ἐξ αἰδοῦς ἐρύθημα, εὐπρεπὴς δὲ ἡ ἐξ ἐγκρατείας καὶ ἀγρυπνίας ἐπανθοῦσα ὡχρὸτης, καὶ πάσης εύχροίας χαριέστερον ἐπιλάμπουσα; Ποσάκις ἐν προσευχαῖς, ὑπὲρ τοῦ τηρῆσαι τῆν παρθενίαν ἄσπιλον, ἴσως ἐξέχεας δάκρυα; Πόσα δὲ γράμματα πρὸς τοὺς ἂγίους ἔχοὶραξας, διʼ ὥς ἠξίους ύπερεύχεσθα σου, οὐχ ἶνα γάμου ἀνθρωπίνου, μᾶλλον δὲ τῆς ἀτίμου ταύτης φθορᾶς ἔπιτύχης, ἀλλʼ ἵνα τοῦ Κυρίου Ἰησοῦ μή ἐκπέσῃς; Ποσοίκις δὲ δῶρα τοῦ νυμφίου ἐδέξω ; Τί δεῖ καὶ λέγειν τὰς διʼ ἐκεῖνον παρὰ τῶν ἐκείνου τιμάς; τὰς μετά παρθένων συμβιώσεις; τὰς σὺν ἐκείναις προο,δους; τὰς παρὰ παρθένων δεξιώσει;; τὰ ἐπὶ παρθενίᾳ ἐγκώμια; τὰς παρθενικὰς εύλογίας; τὰ ὡς πρὸς παρθένον γράμματα; Ἀλλὰ νῦν, ὀλίγην αὔραν δεξαμένη τοῦ ἀερίου πνεύματος, τοῦ νῦν ἐνεργοῦντος,ἐν τοῖς υἱοῖς τῆς ἀπειθείας, πάντων ἐκείνων ἔξαρνος γέγονας · καὶ τὸ τίμιον ἐκεῖνο καὶ περιμχητον κτῆμα βραχείας ἡδονῆς ἁντικατηλλοὶξω, ἢ πρὸς καιρὸν μὲν λιπαίνει σον φάρυγγα, ὕστερον δὲ πικρότερον χολῆς εὑρήσεις. 3. Ἐπὶ τούτοις τίς οῦκ ἆν πενθήσας εἴποι, Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιὼν; Πῶς δὲ οὐκ ἂν αὐτὸς 6 Κύριος ἀποφθέγξαιτο πρὸς,τινα τῶν νῦν ἐν πνεύματι Ἱερεμίου περιπατούντων, Εἶδες ἆ ἐποίησέ μοι ἡ παρθένος τοῦ Ἰσραήλ; Ἐγὼ ἐμνηστευσοίμην αὐτὴν ἐμαυτῷ ἐν πίστει καὶ ἀφθαρσίᾳ, ἐν δικαιοσύνῃ, καὶ ἐν κρίματι, καὶ ἐν ἐλέει καὶ οἰκτιρμοῖς, καθὼς καὶ διὰ Ὠσηὲ τοῦ προφήτου αὐτῇ ἐπηγγειλάμην Αὐτὴ δὲ ἠγαπήκει ἀλλοτρίους, καὶ ζῶντος ἐμοῦ τοῦ ἀνδρὸς, μοιχαλὶς χρηματίζει, καὶ ού φοβεῖται γενομένη ἀνδρὶ ἑτέρῳ. Τί δε ἄρα 6 νυμφαγωγὸς, 6 θεῖος καὶ μακάριος Παῦλος, ὃ τε ἀρχαῖος ἐκεῖνος, καὶ 6 νέος οὖτος. ὑφʼ μεσίτῃ καὶ διδασκάλῳ, τὸν πατρῷον οἷκον καταλιποῦσα, τῷ Κυρίῳ συνῆφθης; Ἀρα ούκ ἂν εἴποι τῷ τοσούτῳ κακῷ περιπαθήσας ἑκάτερος · Φόβος γὰρ ὃν ἐφοβούμην, ἧλθέ μοι, καὶ ὃν ἐδεδοίκειν, συνἠντησέ μοι. Ἐγώ μὲν γάρ σε ἡρμοσάμην ἐνὶ ἀνδρὶ παρθένον ἁγνὴν παραστῆσαι τῷ Χριστῷ, καὶ εφοβούμην ἀεὶ μή πως, ὡς 6 ὄφις ἐξηπάτησεν Εὕαν ἐν τῇ πανουργίᾳ, αύτοῦ, οὕτω φθαρῇ ποτε τὰ νοήματα σου. Διά τοι τοῦτο μυρίαις μὲν ἐπῳδαῖς ἐπειρώμην ἀεὶ καταστέλλειν τῶν παθῶν τὸν τοίραχον, μυρίαις δε φυλακαῖς συντηρεῖν τοῦ Κυρίου τὴν νύμφην καὶ τὸν βίον ἀεὶ τῆς, ἀγάμου διεξῄειν, ὅτι δὴ μόνη ἡ ἄγαμος μεριμνᾷ τὰ τοῦ Κυρίου, ἰνʼᾖ ἁγία τῷ σώματι καὶ τῷ πνεύματι· καὶ τὸ ἀξίωμα τῆς παρθενίας ὑφηγούμην, καὶ ναὸν σε Θεοῦ προσαγορεύων, οἱονεὶ πτερὸν ἐδίδουν τῇ προθυμίᾳ πρὸς Ἰησοῦν ἀνακουφίξων, καὶ τῷ φόβῳ τοῦ δεινοῦ πρὸς τὸ μὴ πεσεῖν ἐκοήθουν, λέγων ο εἴ τις τὸν ναὸν τοῦ Θεοῦ φθειρει, φθερεῖ τοῦτον ό Θεός. Καὶ δὴ καὶ τήν ἓν πῶν προσευχῦν μου προσετίθουν ἀσφάλειαν, εἴ πως ὁλόκληρόν σου τὸ σῶμα καὶ ἡ ψυχή καὶ τὸ πνεῦμα ἀμέμπτως ἕν τῇ,παρουσίᾳ του Κυρίου ἡμῶν Ἰησου Χριστοῦ τηρηθείη. Ἀλλά γὰρ εἰκῆ ταῦτα πάντα κεκοπίακα εἰς σέ · καί μοι πικρὸν ἐξέβη τῶν γλυκέων ἐκείνων πόνων τὸ πέραςʼ καὶ στένειν ἀνάγκη πάλιν ἐφʼ ἔδει με χαίρειν. Ἰδοὺ γὰρ ἠπάτησαι μεν ὑπὸ τοῦ ὄφεως τῆς Εὔας πικρότερον· ἔφθαρται δέ σοι οὗ τὰ νοήματα μόνον, ἀλλά γὰρ σὺν ἐκείνοις καὶ αῦτό τὸ σῶμα· καί τὸ φρικῶδες ἐκεῖνο, ὃ καὶ εἰπεῖν ὀκνῶ, καὶ σιωπᾷν οὐ δυναμαι (ἔστι γὰρ ὡς πῦρ καιόμενον καὶ φλεγόμενον ἐν τοῖς ὀστέοις μου, καὶ παρεῖμαι πάντοθεν, καὶ οὐ δύναμαι φέρειν), ἄρασα τὰ μέλη τοῦ Χριστοῦ πεποίηκας μέλη πόρνης. Τοῦτο μόνον ἐν πᾶσι κακὸν ἀσύγκριτον· τοῦτο καινὸν ἐν βίῳ τὸ τόλμημα. Ὀτι, Διελθετε, φησὶ, νήσους Χεττιεὶμ, xui ἴδετε καὶ εἰς Κηδὰρ ἀποστείλατε, καὶ νοήσατε σφόδρα, εἰ γέγονε τοιαῦτα, εἰ ἀλλάξονται ἔθνη θεοὺς αὐτῶν, xui αὐτοὶ οὐκ εἰσὶ θεοί· ἡ δὲ παρθένος ἠλλάξατο τήν δόξαν αὐτῆς, καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὗτῆς. Ἐξέστη ὀ οὖραννὸς ἐπὶ τούτῳ, xui ἔφριξεν ἡ γῆ ἐπὶ πλεῖον σφόδρα. Λέγει καὶ νῦν ὁ Κυύριος, ότι δύο καὶ πονηρά ἐποίησεν ἠ παρθένος υ ἐμὲ ἐγκατέλιπε τὸν ἀληθινὸν τὸν ἅγιον ψυχῶν ἁγίων νυμφίον, xui ἀπέδρα πρὸς ἀσεβῆ καὶ παράνομον ψυχῆς ὁμοῦ xui σώματος φθορέα. Ἀπέστη ἀπὸ Θεοῦ σωτῆρος 4. Συνέφερεν αὐτῷ εἰ μύλος ὀνικὸς περιέκειτο περὶ τὸν τράχηλον αὐτοῦ, καὶ ἔρριπτο εἰς τήν θάλασσαν, ή ὄτι ἐσκανδάλισε τήν παρθένον Κυρίου τις. Δοῦλος αὐθάδης εἰς τοσοῦσον ἐμάνη, ὡς δεσποτικῇ κοίτη ἑαυτὸν ἐπιρῥίψαι; ή ποῖος λῃστής ἐπὶ τοσοῦτον ἀπονοίας προήχθη, ὡς αὐτῶν ἐφάφασθαι τῶν τοῦ Θεοῦ ἀναθημάτων, οὐ σκευῶν ἀψύχων, ἀλλά σωμάτων ζώντων καὶ ψυχήν ἓνοικον ἐχόντων κατʼ εἰκόνα Θεοῦ πεποιημένηνς Τίς ἀπʼ αἰῶνος ἥκουσται ἐν μέση πόλει καὶ σταθερᾷ μεσημβρίᾳ εἰκόνι βασιλικῇ χοίρων μορφὰς ἀκαθάρτων ἐπιγράψαι τολμήσας; Ἀθετήσας τις γάμον ἀνθρώπου, χωρὶς οἱκτιρμῶν, ἐπὶ δυσὶν ἦ τρισὶ μάρτυσιν, ἀπονήσκει. Πόσῳ, δοκεῖτε, χείρονος ἀξιωθήσεται τιμωρίας, ὁ τὸν Υίὸν τοῦ Θεοῦ καταπατήσας, καὶ τὴν αὐτῷ καθομολογηθεῖσαν νύμφην νοθεύσας, καὶ τὸ πνεῦμα τῆς παρθενίας καθυβρίσας; Ἀλλʼ ἐβούλετο, φησὶν, ἕκείνηʼ xui οὐκ ἄκουσαν ἐβιασάμην αὐτήν. Καὶ γὰρ ἡ δέσποινα ἦ ἄσωτος ἡ Αἰγυπτία αὕτη τῷ xuλῷ Ἰωσὴφ ἐπεμάνη* ἀλλʼ οὐκ ἐνικησε τὴν ἀρετὴν τοῦ σώφρονος ἡ μανία τῆς ἀκολάστου, οὐδὲ, χερσὶν αὐτῆς βιαζομένης, πρὸς τὴν παρανομίαν ἂείνοςέβιάσθη. Ἀλλʼ ἐκέκριτο ἐκείνη τοῦτο, φησὶ, καὶ οὐκ· ἑτι ἦν παρθένος· xui εἰ ἐγὼ μὴ ἐβουλόμην, πρὸς ἄλλον ἄν ἐφθάρη. Καὶ γὰρ τόν Υἰόν τοῦ ἀνθρώπου, φησὶν, ἔδει παραδοθῆναι, ἀλλʼ οὐαὶ διʼ οὗ παρεδόθη· καὶ τὰ σκάνδαλα ἐλθεῖν ἀνάγκη, ἀλλʼ οὐαὶ διοῦ ἔρχεται. 5. Ἐπὶ τούτοις. Μὴ ό πίπτων οὐκ ἀνίσταται ; ἦ ὁ ἀποστρέφων οὐκ ἐπιστρέφεις Δίά τί ἀπέστρεο· ψε νὴ παρθένος ἀποστροφὴν ἀναιδῆ, καίτοιγε ἀκούσασα Χριστοῦ τοῦ νυμφίου διὰ Ἰερεμίου λέγοντος· Καὶ εἰπα μετά τὸ πορνεύσαι αὐτὴν ταῦτα πάνταο Πρὸς με ἀπέστρεφον· καὶ οὐκ ἀνέστρεψε· Μὴ ῥητίνη οὐκ ἔστιν ἐν Γαλαάδ; ἣ ἰατρὸς οὐκ ἔστιν ἐκεῖ; Διὰ τί οὐκ ἀνέβη ’ίασις θυγατρὸς λαοῦ μου ; Ἦ καὶ πολλά ἆν εὕροις ἐν τη θείᾳ Γραφῇ τοῦ κακοῦ ἀλεξήματα, πολλά δὲ ἐξ ἀπωλείας εἰς σωτηρίαν φάρ-. μακα- τά περὶ θανάτου καί ἀναστάσεως μυστήρια, τὰ περὶ κρίσεως φοβερᾶς xui ἀίωνίου κολάσεως ῥήματα· τά περὶ μετανοίας καὶ ἀφέσεως άμαρ τημάτων δόγματαʼ τὰ μυρία ἐκεῖνα τῆς ἐπιστροφῆς ὑποδείγματω τὴν δραχμὴν, τὸ πρόβατον, τὸν υἱὸν τὸν καταφαγόντα τόν βίον μετά τῶν πορνῶν, τὸν ἀπολωλότα καὶ εὑρεθέντα, τὸν νεκρόν καὶ πάλιν ὼαζήσαντα. Τούτοις χρησώμεθα τοῦ κακοῦ ἀλεξήμασι, διὰ τούτων τὴν ψυχὴν ἑαυτῶν ἰασὼμεθα. Λάβε δὲ εἰς ἔννοιαν τὴν ἐσχάτην ἡμέραν ( οὐ γὰρ δὴ μόνη σὺ τόν αἰῶνα βιώσεις), οιαὶ συνοχὴν, καὶ πνιγμόν, xui θανάτου ὥραν, xui άπόφασιν Θεοῦ κατεπείγουσαν, καὶ ἀγγέλους ἐπισπεύδοντας. καὶ -ξρυχὴν ἓν τούτοις δεινῶς θορυβοΰμένην, καὶ άμαρτωλῷ συν· ειδότι πικρῶς μαστιγουμένην καὶπρὸς τά τῇδε ἐλεεινῶς ἐπιστρέφουσαν, καὶ ἀπαραίτητον τῆς μακρᾶς ἐκείνης ἀποδημίας ἀνάγκην. Διάγραψόν μοι τῇ διανοίᾳ τὴν τελευταίαν τοῦ κοινοῦ βίου καταστροφὴν, ὅταν ἔλθῃ ό Υἱὸς τοῦ Θεοῦ ἓν τῇ δόξῃ αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ. Ἥξει γάρ, xui οὐ παρασιωπήσεται· ὅταν ἔλθη κρῖναι ζῶντας xui νεκρούς, ιαὶ ἀποδοῦναι ἑκάστῳ κατά τὴν πρᾶξιν αὐτοῦ· ὅταν ἡ σάλπιγξ εκείνη, μέγα τι καὶ φοβερὸν ἠχήσασα, τοὺς ἀπʼ αἰῶνός ἔξυπνίσῃ κᾶθεύδοντας, καὶ ἐκπορεύσονται οἱ τὰ ἀγαθά ποιήσαντες εἰς ἀνάστασιν ζωῆ ς, οἱ δὲ τὰ φαῦλα πράξαντες εἰς ἀνάστασιν κρίσεως. Μνήσθητι τῆς τοῦ Δανιὴλ θεοπτίας,ὅπως ἡμῖν ὑπʼ ὄψιν ἄγει τὴν κρίσιν. Ἐθεώρουν, φη σὶν, ἓως καὶ Παλαιὸς ἡμερῶν ἐκαὅτου θρόνοι ἐτέθησαν, ἔνδυμα αὐτοῦ λευκὸν ὡσεὶ χιὼν,. θητο. Καὶ τὸ καὶ ἡ θρὶξ τῆς κεφαλῆς αὐτοῦ ὡσεὶ ἔριον καθαρὸν, οἱ τροχοὶ αὑτοῦ πῦρ φλέγον. Πο-αμὸς πυρὸς εἷλκεν ἔμπροσθεν αὐτοῦ. Χιλιαι χιλιάδες ἕλει·τούργουν αὐτῷʼ καὶ μύριαι μυριάδες παρειστήκείσαν αὐτῷ. Κριτήριον ἐκάθισε, καὶ βίβλοι αὐτῷ. ἀνεῴχθησαν· τὰ καλὰ, τὰ φαῦλα, τά φανερὰ, τὰ ιεκρυμμένα, τὰ πράγματα, τὰ ῥήματα, τὰ ἐνθυμὴματα, τὰ πάντα ἀθρόως εἷς ἐξάκουστον τοῖς πᾶσὶ καὶ αγγελοις καὶ ἀνθρώποις σαφῶς ἀνακαο λύπτουσαι. Πρὸς ταῦτα ποταποὺς εἰναι ἀνάγκη τους κακῶς βεβιωκότας; Ποῦ ἄρα ἡ ψυχῇ ἐκείνη κατα· δύσεται, ἡ ἐν ὄψεσι τοσούτων θεατῶν ἐξαίφνης ὀφθεῖσα αἰσχύνης ἀνάπλεωςς Ποίῳ δὲ σώματι τας ἀπεράντους ἐκείνας καὶ ἀνυποίστους ὑποστήσεται μάστιγας, ὅπου πῦρ ἄσβεστον, καὶ σκώληξ ἀθάνατα κολάζων, καὶ πυθμὴν ᾅδου σκοτεινὸς καὶ φρικώδης, 6. Ταῦτα φεύγειν ἔξεστι νῦν. Ἕως ἔξεστιν, ἐαυτοὺς ἀπὸ τοῦ πτώματος ἀναλάβωμεν, μηδὲ ἀπελπίσωμεν ιἑαυτῶν, ἐὰν ἀναλύσωμεν απὸ τῶν κακῶν. Ἰησοῦς Χριστὸς ἦλθεν εἰς τὸν κόσμον άμαρτωλούς σώσαι. Δεῦτε, προσκυνήσωμεν καὶ προσπέσωμεν αὐτῷ, καὶ κλαύσωμεν ἐναντιον αὐτοῦ. Πμᾱς ἐπὶ μετάνοιαν καλῶν ό Λόγος βοᾷ καὶ κέκραγε· Δεῦτε πρὸς με πάντες οἱ κοπιῶντες καὶ πεφορτισμένοι. κάγὼ ἀναπαύσω ὑμᾶς. Ἔστιν οὖν ὁδὸς σωτηρίας, ἐὰν θέλωμεν. Κατέπιεν ό θάνατος ἰσχύσας, ἀλλʼ εὖ ἴσθι, ὅτι πάλιν ἀφεῖλεν ό Θεὸς πᾶν δάκρυον ἀπὸ παντὸς προσώπου τῶν μετανοούντων. Πιστὸς Κύριος ἐν πᾶσι τοῖς λόγοις animi. 05 ψεύδεται εἰπών· Ἐαν ὦσιν αἰ ἁμαρτίαι ὑμῶν ὡς φοινικουν, ὡς χιόνα λευκανῶ· ἐὰν δὲ ὦσιν ὡς κόκκινον, ὡσεὶ ἔριον λευκανώ. Ἒτοιμός ἐστιν ό μέγας τῶν ψυχῶν ἰατρὸς-ἰάσασθαί σου τὸ πάθος,ὂς οὐδὲ μονωτάτης, ἀλλά πάντων τῶν δεδουλωμένων τῇ ἁμαρτία ἐστὶν ἕτοιμος ἐλευθερωτής. Ἐκείνου ῥήματά ἐστιν· ἐκεῖνο τὸ γλυκύ καὶ σωτήριον στόμα ἰσχύοντες, ἰατροῦ, εἶπεν. Οὐ χρείαν ἔχουσιν οἰ ἀλλά οἱ κακῶς ἔχοντες. Οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν. Τίς οὖν ἐστί σοι πρόφασις, ἣ τινι ἄλλῳ, ταῦτα αὐτοῦ βοῶντοςς Βούλεται Κύριος καθαρίσαι σε ἀπὸ τοῦ πόνου τῆς πληγῆς, και δεῖξαί σοι φῶς ἀπὸ σκότους. Σὲ ξητεί 6 ποιμὴν 6 καλὸς, ό καταλιπὼν τὰ μὴ πεπλανημένα. Ἐὰν ἐπιδῷς σεαυτὴν, οὐκ ὀκνήσει, οὐδʼ ἀπαξιώσει σε 6 φιλάνθρωπος ἐπὶτῶν ὤμων βαστάσαι τῶν ἰδίων, χαίρων, ὅτι εὗρεν αὐτοῦ τὸ πρόβατον τό ἀπολωλός. Ἐστηκεν 6 πατὴρ, καὶ ἀναμένει τὴν σήν ἀπό τῆς πλάνης ἐπάνοδον. Μόνον ἀνάλυσον, καὶ ἔτι σου μακρὰν οὔσης, προσδραμὼν ἐπιπεσεῖται ἐπὶ τόν τράχηλόν σου, καὶ φιλικοῖς ἀσπασμοῖς περιπτύξεται τήν ὑπὸ τῆς μετανοίας ἤδη κεκαθαρμένην. Καὶ στολὴν ἓνδύσει, τὴν πρώτην, ψυχὴν ἅπεκδυσαμένην τόν παλαιόν ἄνθρωπον σὺν ταῖς αὐτοῦ πράξεσι · καὶ περιθήσει δακτύλιον χερσὶν ἁποπλυναμέναις τοῦ θανάτου τό αἷμα, καὶ ὑποδήσει πόδας ἀποστρέφαντας ἀπὸ ὁδοῦ κακῆς πρός τόν δρόμον τοῦ εὐαογ τελέου τῆς εἰρήνης. Καὶ εὐφροσύνης καὶ χαρᾶς ἠμέραυ καταγγέλεί τοῖς ἰδίοις καὶ ἄγγελοις καὶ ἀνθρώποις, καὶ παντὶ τρόπῳ τὴν σὴν ἑορτάσει σωτηρίαν. Ἀμὴν γὰρ λέγω, φησὶν, υμῖν, ὅτι χαρὰ γίνεται ἐν οὐρανῷ ἐνώπιον τοῦ Θεοῦ ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι. Καν ἐγκαλέσῃ τις τῶν ἑστάσιν δοκούντων, ὄτι ταχὺ προσελήφθης· αὐτὸς ό ἀγαθὸς πατὴρ ὑπὲρ ἀπολωλυία, καὶ εὑρέθη. ἐλαβεν οὑ μικρὸς, μήποτε οἱ ποτὶ ἐφεδρεύοντας τῇ ἐκκλη σιᾳ τῆ ς μητροπόλεως ἡ μῶν, καὶ βουλόμενοι αὐτὴν αἰρετικῶν ζιζανίων πληρῶσαι, καιροῦ νῦν λαβόμενοι, τὴν πολλῷ καμάτῳ κατασπαρεῖσαν ἐν ταῖςκλῐιυχαῖς τῶν ἀνθρώπων εὐσέβειαν ταῖς παρʼ ἑαυτῶν πονηραῖς διδασκαλίαις ἐκριζώσωσι, καὶ ταύτης τὴν ἑνότητα κατατέμωσιν · ὅπερ καὶ ἐπὶ πολλῶν Ἐκκλησιῶν πεποιήκασιν. Ἐπειδὴ δὲ καὶ ’γράμματα πρὸς ἡμᾶς ἀφίκετο τοῦ κλήρου, παρακαλοῦντα μὴ παροφθῆναι ἐν καιρῷ τοιούτῳ, περιβλεψάμενος ἐν κύκλῳ ἐμνη σθην τῆς ὑμετέρας ἀγάπης, καὶ τῆς ὀρθῆς πίστεως, καὶτοῦ ζήλου ὃν ἔχετε ἀεὶ ὑπερ τῶν Ἐκκλησιών τοῦ Θεοῦ. Καὶ τούτου ἕνεκεν ἀπέστειλα τόν ἀγαπητόν Εὑστάθιον τόν συνδιάκονον, παρακαλέσαι ὑμῶν τὴν σεμνοπρέπειαν, καὶ δυσωπῆσαι πᾶσι τοῖς ὑπὲρ τῶν Ἐκκλησιῶν καμάτοις καὶ τὸν παρόντα ἐπιθεῖναι · κάμοῦ τε τό γῆρας τῇ συντυχίᾳ ἀνοιπαῦσαι· καὶ τῇ ὀρθῇ Ἐκκλησία τὴν περιβόητον εὗσέβειαν διορθώσασθαι, δόντας αὐτῇ μεθʼ ἡμῶν (εἰ ἄρα καταξιωθείημεν συναντιλαβἐσθαι ὑμῖν τοῦ ἀγαθου ἔργου) ποιμένα κατὰ τὸ βούλημα τοὺ Κυρίου, δυνάμενον διευθῠναι τόν λαὸν αὑτοῦ. Ἔχομεν γὰρ πρὸ ὀφθαλμῶν ἄνδρα ὃν οὐδὲ αὐτοὶ ἀγνοεῖτεʼ οὑ εὶ καταξιωθείη μεν ἐπιτυχεῖν, οἶδ α ὅτι μεγάλην παρρησίαν πρὸς τόν Θεὸν κτησόμεθα, καὶ τῷ ἓπικαλεσαμένῳ ἡμᾶς λαῷ μεγίστην εὐεργεσίαν καταβησόμεθα.Ἀλλὰ παρακαλῶ καὶ πάλιν καὶ πολλάκις, πάντα ὄκνον ὑπερθεμένους ἁπαν·-

### English translation (Claude)

To a fallen virgin. 1. Now is the time to cry out that prophetic word and say: “Who will give water to my head, and a fountain of tears to my eyes, and I will weep for the wounded of the daughter of my people?” For even if a deep silence holds them, and they lie once and for all stupefied by the calamity, robbed by the deadliness of the blow of the very sense of their suffering, yet we must not pass by so great a fall without tears. For if Jeremiah judged those wounded in body in war worthy of countless laments, what could one say at so great a disaster of souls? “Your wounded,” he says, “are not wounded by the sword, and your dead are not dead in war.” But I lament the sting of true death, grievous sin, and the fiery darts of the evil one, which have burned up souls together with bodies like barbarians. Surely the laws of God would groan greatly, beholding so great a pollution on earth, they who always forbid and cry out, of old, “You shall not covet your neighbor's wife,” and through the holy Gospels, “Everyone who looks at a woman to desire her has already committed adultery with her in his heart.” And now they see the very bride of the Master, whose head is Christ, committing adultery without fear. Even the spirits of the saints would groan: Phinehas the zealot, because it is not permitted him now too to take the spear in his hands and avenge the abomination bodily; and John the Baptist, because he cannot leave the dwellings above, as he once left the desert, and run to rebuke the lawlessness, and, if he had to suffer anything, lay down his head rather than his boldness. Or rather, since for us too, like blessed Abel, “though dead he still speaks,” John now also cries and shouts louder than he did then about Herodias: “It is not lawful for you to have her.” For even if John's body, by the necessity of nature, received the divine limit, and his tongue is silent, yet “the word of God is not bound.” For he who carried his boldness as far as death when the marriage of a fellow servant was being violated, what would he feel on beholding so great an outrage against the holy bridal chamber of the Lord?
2. But you, having thrown off the yoke of that divine union, having run away from the undefiled bridal chamber of the true King, and having fallen shamefully into this dishonorable and impious corruption, since you have no way of escaping this bitter accusation, nor any means or device of covering up this terrible deed, you advance boldly in your daring. And since “when the ungodly man comes into the depth of evils, he despises,” you deny the very covenant with the true Bridegroom, crying that you were not a virgin and never promised it, you who received and displayed many tokens of virginity. Remember the good confession that you confessed before God and angels and men. Remember the reverent company and the sacred choir of virgins, the assembly of the Lord, the church of the holy; and your grandmother, aged in Christ, still young and flourishing in virtue; and your mother in the Lord, vying with her and striving by strange and unaccustomed labors to break down the ways of custom; and your sister likewise, imitating them in some things and ambitious to surpass them in others, outstripping her ancestors' achievements by her virginal advantages, and diligently calling you, her sister, as she thought, to rivalry in the same things by word and life. Remember these, and the angelic choir about God with them, and the spiritual life in the flesh, and the heavenly citizenship on earth. Remember the untroubled days, the illumined nights, the spiritual songs, the melodious psalmody, the holy prayers, the chaste and undefiled bed, the virginal procession, the temperate table, and her who prayed well that your virginity might be kept uncorrupted. Where is that reverent appearance of yours, where the modest character, and the simple dress befitting a virgin, the beautiful blush of modesty, and the comely pallor blooming from self-control and vigils, shining more gracefully than any fine complexion? How often in prayers, perhaps, did you shed tears that you might keep your virginity spotless? How many letters did you write to the saints, asking them to pray for you, not that you might obtain human marriage, or rather this dishonorable corruption, but that you might not fall away from the Lord Jesus? How often did you receive the Bridegroom's gifts? What need is there to speak of the honors you received for his sake from those who are his, of your life with virgins, your processions with them, your welcomes by virgins, the praises of your virginity, the virginal blessings, the letters written to you as to a virgin? But now, having received a little breath of the spirit of the air, “that now works in the sons of disobedience,” you have denied all those things, and have exchanged that precious and much-sought possession for a brief pleasure, which for a while makes your throat smooth, but afterward you will find it more bitter than gall.
3. At this, who would not mourn and say, “How has the faithful city Zion become a harlot?” And how would not the Lord himself say to one of those who now walk in the spirit of Jeremiah, “Have you seen what the virgin of Israel has done to me? I betrothed her to myself in faith and incorruption, in righteousness and in judgment, in mercy and compassion,” as I promised her through Hosea the prophet; “but she has loved strangers, and while I, her husband, am living, she is called an adulteress, and is not afraid of becoming another man's.” And what of the bride's escort, the divine and blessed Paul, both that ancient one and this new one, under whose mediation and teaching you left your father's house and were joined to the Lord? Would not each of them, deeply grieved at so great an evil, say, “The fear that I feared has come upon me, and what I dreaded has met me. For I betrothed you to one husband, to present you as a pure virgin to Christ, and I was always afraid lest somehow, as the serpent deceived Eve by his cunning, your thoughts should one day be corrupted.” That is why I always tried to calm the tumult of the passions with countless charms, and to guard the Lord's bride with countless safeguards; and I always set forth the life of the unmarried woman, that only the unmarried woman cares for the things of the Lord, that she may be holy in body and spirit; and I explained the dignity of virginity, and, calling you a temple of God, I gave wings, as it were, to your zeal, lifting it toward Jesus; and I helped you by the fear of the dreadful not to fall, saying, “If anyone destroys the temple of God, God will destroy him.” And I added the safety of my prayers, that your whole body and soul and spirit might be kept blameless at the coming of our Lord Jesus Christ. But I have labored over you in vain in all this; the end of those sweet labors has turned out bitter for me; and I must groan again over that in which I ought to rejoice. For behold, you have been deceived by the serpent more bitterly than Eve; not only your thoughts have been corrupted, but with them the body itself; and, that dreadful thing which I shrink from saying and cannot keep silent (for it is like a fire burning and blazing in my bones, and I am weakened on every side and cannot bear it), you have taken the members of Christ and made them members of a harlot. This alone among all evils is beyond comparison; this is a new daring in the world. For “cross over,” it says, “to the islands of Kittim and see, and send to Kedar and consider carefully, whether such things have happened, whether the nations will change their gods, and they are no gods”; but the virgin has changed her glory, and her glory is in her shame. “Heaven was astonished at this, and the earth shuddered greatly.” The Lord says now too: The virgin has done two evils: she has forsaken me, the true and holy Bridegroom of holy souls, and has run away to an impious and lawless corrupter of soul and body alike. She has departed from God her Savior.
4. “It would be better for him if a millstone were hung around his neck and he were cast into the sea, than that he should cause” the Lord's virgin “to stumble.” What insolent slave was ever so mad as to throw himself on his master's bed? Or what robber was ever carried to such a pitch of madness as to lay hands on the very offerings dedicated to God, not lifeless vessels, but living bodies with an indwelling soul made in the image of God? Who has ever been heard of who dared, in the middle of a city and at high noon, to paint the shapes of unclean swine on a royal image? Anyone who sets aside a human marriage dies without mercy on the evidence of two or three witnesses. “How much worse punishment, do you think, will he deserve” who has trampled on the Son of God, defiled the bride pledged to him, and outraged the spirit of virginity? “But she was willing,” he says, “and I did not force her against her will.” Yes, and that lustful Egyptian mistress went mad for the fair Joseph; but the madness of the licentious woman did not overcome the virtue of the chaste man, nor was he forced into lawlessness when she used force with her hands. “But she had decided on it,” he says, “and was no longer a virgin; and if I had not been willing, she would have been corrupted by another.” Yes, the Son of Man too had to be betrayed, but woe to him through whom he was betrayed; and stumbling blocks must come, but woe to him through whom they come.
5. Further: “Shall he who falls not rise? Or shall he who turns away not turn back?” Why has the virgin turned away with a shameless turning, though she heard Christ the Bridegroom saying through Jeremiah, “And I said, after she had committed fornication, after all these things, Return to me; and she did not return”? “Is there no balm in Gilead? Is there no physician there? Why then has the healing of the daughter of my people not come up?” Indeed you might find many remedies for the evil in the divine Scripture, many medicines from destruction to salvation: the mysteries about death and resurrection, the words about the fearful judgment and eternal punishment, the teachings about repentance and the forgiveness of sins, those countless examples of conversion: the coin, the sheep, the son who devoured his living with harlots, who was lost and found, dead and alive again. Let us use these remedies for the evil; through these let us heal our souls. Bring into your mind the last day (for you will not live forever, you alone), the distress, the choking, the hour of death, God's sentence pressing on, the angels hurrying, and the soul terribly troubled amid these things, bitterly scourged by its sinful conscience and pitiably turning back toward the things here, and the inexorable necessity of that long journey. Picture to me in your mind the final overthrow of the common life, when the Son of God comes in his glory with his angels. For he will come and will not keep silent; when he comes to judge the living and the dead, and to render to each according to his deeds; when that trumpet, sounding something great and terrible, awakens those who have slept from the beginning of the world, and those who have done good will come out to the resurrection of life, and those who have done evil to the resurrection of judgment. Remember the divine vision of Daniel, how he brings the judgment before our eyes. “I beheld,” he says, “until thrones were set, and the Ancient of Days sat; his garment was white as snow, and the hair of his head like pure wool; his wheels were burning fire. A river of fire flowed before him. Thousands of thousands ministered to him, and ten thousand times ten thousand stood before him. The court sat, and the books were opened,” revealing clearly, all at once, in the hearing of all angels and men, the good, the bad, the open, the hidden, deeds, words, thoughts. What sort of people must those who have lived wickedly be at this? Where then will that soul hide, which is suddenly seen, in the sight of so many spectators, full of shame? With what sort of body will it endure those endless and unbearable scourges, where there is unquenchable fire, an immortal worm that punishes, and the dark and dreadful pit of Hades? …
6. These things can be escaped now. While it is possible, let us recover ourselves from the fall, and not despair of ourselves, if we depart from evil. Jesus Christ came into the world to save sinners. “Come, let us worship and fall down before him, and weep before him.” Calling us to repentance, the Word cries out and shouts, “Come to me, all you who labor and are heavy laden, and I will give you rest.” There is, then, a way of salvation, if we will. Death prevailed and swallowed up; but be sure that God has again wiped away every tear from every face of those who repent. The Lord is faithful in all his words. He does not lie when he says, “Though your sins be as scarlet, I will make them white as snow; though they be red as crimson, I will make them white as wool.” The great physician of souls is ready to heal your affliction, he who is the ready liberator, not of you alone, but of all who are enslaved to sin. His are the words; that sweet and saving mouth said, “Those who are well have no need of a physician, but those who are sick. I came not to call the righteous, but sinners to repentance.” What excuse, then, have you, or anyone else, when he cries out thus? The Lord wishes to cleanse you from the pain of your wound and to show you light out of darkness. The good shepherd, who left those that had not strayed, is seeking you. If you give yourself up, he who loves mankind will not hesitate or disdain to carry you on his own shoulders, rejoicing that he has found his sheep that was lost. The Father stands and waits for your return from wandering. Only come back, and while you are still far off, he will run to you, fall on your neck, and embrace with loving kisses the one already cleansed by repentance. He will clothe with the first robe the soul that has put off the old man with his deeds; he will put a ring on hands that have washed off the blood of death, and shoes on feet that have turned from the evil way to the course of the gospel of peace. He will proclaim a day of gladness and joy to his own, both angels and men, and will celebrate your salvation in every way. “For truly I say to you,” he says, “there is joy in heaven before God over one sinner who repents.” And if one of those who seem to stand should find fault because you were quickly received, the good Father himself will defend you, saying, … was lost, and is found.
[Letter 47] … No small [fear] took hold, lest those who have long lain in wait for the church of our metropolis, wishing to fill it with heretical tares, should now seize the occasion and root out with their own evil teachings the godliness sown with much toil in the souls of men, and cut its unity in pieces, as they have done in many churches. And since letters have also come to us from the clergy, urging us not to overlook them at such a time, I looked round about and remembered your love, your right faith, and the zeal you always have for the churches of God. For this reason I have sent our beloved fellow deacon Eustathius to entreat your Reverence and to urge you to add the present labor to all your labors for the churches; to refresh my old age by meeting you; and to set right for the orthodox church its celebrated godliness, by giving it with us (if indeed we may be thought worthy to share the good work with you) a shepherd according to the Lord's will, able to direct his people. For we have before our eyes a man whom you yourselves also know; if we are thought worthy to obtain him, I know that we shall gain great boldness toward God and confer the greatest benefit on the people who have called on us. But I urge you again and again, setting aside all hesitation, …

### Scripture references

- Jer 9:1 (8:23 LXX): quotation, high confidence
- Isa 22:2: quotation, high confidence
- 1 Cor 15:56: allusion, high confidence
- Eph 6:16: allusion, high confidence
- Exod 20:17: quotation, high confidence
- Matt 5:28: quotation, high confidence
- Eph 5:23: allusion, high confidence
- Num 25:7–8: allusion, high confidence
- Matt 14:4: quotation, high confidence
- Heb 11:4: quotation, high confidence
- 2 Tim 2:9: quotation, high confidence
- Prov 18:3: quotation, high confidence
- 1 Tim 6:12: allusion, high confidence
- Eph 2:2: quotation, high confidence
- Prov 5:3–4: allusion, high confidence
- Isa 1:21: quotation, high confidence
- Jer 18:13: allusion, medium confidence
- Hos 2:19–20: quotation, high confidence
- Rom 7:3: allusion, high confidence
- Job 3:25: quotation, high confidence
- 2 Cor 11:2–3: quotation, high confidence
- 1 Cor 7:34: quotation, high confidence
- 1 Cor 3:17: quotation, high confidence
- 1 Thess 5:23: quotation, high confidence
- Gal 4:11: allusion, medium confidence
- Jer 20:9: quotation, high confidence
- 1 Cor 6:15: quotation, high confidence
- Jer 2:10–13: quotation, high confidence
- Matt 18:6: quotation, high confidence
- Gen 1:27: allusion, medium confidence
- Heb 10:28–29: quotation, high confidence
- Gen 39:7–12: allusion, high confidence
- Matt 26:24: allusion, high confidence
- Matt 18:7: quotation, high confidence
- Jer 8:4–5: quotation, high confidence
- Jer 3:7: quotation, high confidence
- Jer 8:22: quotation, high confidence
- Luke 15:4–32: allusion, high confidence
- Matt 25:31: quotation, high confidence
- Ps 50:3 (49:3 LXX): quotation, high confidence
- 2 Tim 4:1: allusion, high confidence
- John 5:29: quotation, high confidence
- Dan 7:9–10: quotation, high confidence
- Mark 9:48: allusion, high confidence
- 1 Tim 1:15: quotation, high confidence
- Ps 95:6 (94:6 LXX): quotation, high confidence
- Matt 11:28: quotation, high confidence
- Isa 25:8: allusion, high confidence
- Ps 145:13 (144:13 LXX): quotation, high confidence
- Isa 1:18: quotation, high confidence
- Matt 9:12–13: quotation, high confidence
- Luke 15:7: quotation, high confidence
- Eph 6:15: allusion, medium confidence
- Col 3:9: allusion, high confidence

### Translation notes

- This staged ref holds two letters. Letter 46 (Benedictine), “To a fallen virgin,” is of disputed authorship (it has also been ascribed to Nicetas of Remesiana and others). The consecrated virgin is spoken of as Christ's bride, and her fall as adultery against him; this is translated exactly. Its last lines are lost in the scan (“…”). A few lines also appear to be lost at the end of section 5, after “the pit of Hades” (“…”).
- [Letter 47]: the opening and the end are lost in the scan. Benedictine Letter 47 is a letter of Gregory the Elder of Nazianzus to Eusebius of Samosata about the election of a bishop of Caesarea (in 370, when Basil was chosen), preserved among Basil's letters. The man “whom you yourselves also know” is Basil.
- Scripture in Letter 46: Jer 9:1 (LXX 8:23); Jer 8:22; Isa 22:2; 1 Cor 15:56; Eph 6:16; Exod 20:17; Matt 5:28; Eph 5:23; Num 25:7–8; Matt 14:4; Heb 11:4; 2 Tim 2:9; Prov 18:3; 1 Tim 6:12; Eph 2:2; Prov 5:3–4; Isa 1:21; Jer 18:13; Hos 2:19–20; Rom 7:3; Job 3:25; 2 Cor 11:2–3; 1 Cor 7:34; 1 Cor 3:17; 1 Thess 5:23; Gal 4:11; Jer 20:9; 1 Cor 6:15; Jer 2:10–13; Matt 18:6; Gen 1:27; Heb 10:28–29; Gen 39:7–12; Matt 26:24; 18:7; Jer 8:4–5; Jer 3:7; Luke 15:4–32; Matt 25:31; Ps 50:3 (LXX 49:3); 2 Tim 4:1; John 5:29; Dan 7:9–10; Mark 9:48; 1 Tim 1:15; Ps 95:6 (LXX 94:6); Matt 11:28; Isa 25:8; Ps 145:13 (LXX 144:13); Isa 1:18; Matt 9:12–13; Luke 15:7, 10, 20–24, 32; Eph 6:15; Col 3:9. Phinehas: Num 25:7–8.

### Citation (SBL)

Basil, Ep. 46 (PG 32:369a–384b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/46/#p-46).

## Letter 48

- URL: https://sophiascriptura.com/fathers/basil-epistulae/46/#p-48
- Source: PG 32:384b–385d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, snowed in, sends Eusebius the news from Antioch and Constantinople and reports a schism in Caesarea.

### Greek text

Εὑσεβίῳ, ἑπισκόπῳ Σαμοσάτων. Μόλις ἡμῖν ὑπῆρξεν ἐπίτυχεῖν διακόνου γραμμάτων πρὸς τὴν οτην θεοσέβειαν· ἐπεὶ οἶγε παρʼ ημῖν οὑτω κατέπτηξαν τόν χειμῶνα, ὡς μηδὲ τό μικρότατον προκύπτειν τῶν δωματίων ἀνέχεσθαι. Καὶ γὰρ τοσούτῳ πλήθει χιόνων κατενίφημεν, ὡς αὐτοῖς οῖκοις, καταχωσθέντες δύο μῆνας ἤδη ταῖς καταδύσεσιν ἑμφωλεύειν. Συγγνώση οὖν παντως ἡμῖν, τό τε ἄτολμον τῶν Καππαδοκικῶν ἠθῶν, καὶ 1'6 τῶν σωμάτων δυσκίνητον ἐπιστάμενος, εἰ μὴ θᾶττον ἐπεστείλαμεν, μηδʼ εἰς γνῶσιν ἠγάγομεν τῇ τιμιότητί σου τὰ ἀπὸ τῆς Ἀντιοχείας, ἃ πάντως μὲν γνωρίζειν σοι ἕωλόν ἐστι καὶ ψυχρόν, πάλαι μεμαθηκότι, ὡς τὸ εἰκός· πλὴν ἀλλʼ οὐδὲν ἡγούμενοι πρᾶγμα καὶ τὰ ἐγνωσμένα σημαίνειν, ἀπεστείλαμεν τὰς διὰ τοῦ ἀναγνώστου κομισθείσας ἐπιστολάς. Καὶ ταῦτα μὲν εἰς τοσοῦτον. Ἠ δε Κωνσταντινούπολις ἔχει τὸν Δημόφιλον πολὺν ἤδη χρόνον, ὡς καὶ αὐτοὶ οὗτοι ἀπαγγελοῦσι, καὶ προκεκηρυκται πάντως τῇ όσιότητί σου. Καί τι περὶ αὐτὸν πλάσμα ὀρθότητος καί εὐλαβείας παρὰ πάντων συμφώνως τῶν ἀφικνουμένων θρνλλεῑται, ὡς καὶ τὰ διεστῶτα τῆς πόλεως μέρη εἰς ταυτὸν συνελθεῖν, καὶ τῶν πλησιοχώρων τινὰς ἐπισκόπων τὴν ἕνωσιν καταδέξασθαι, Οἱ δὲ ἡμέτεροι οὐδὲν ἀμείνους ἐφάνησαν τῶν ἐλπίδων. Ἐπιστάντες γὰρ εὐθὺς κατὰ πόδας τῆς ὑμετέρας ἐξόδου, πολλὰ μὲν εἶπον λυπηρὰ, πολλὰ δὲ ἐποίησαν, καὶ τέλος ἆνεχώρησαν, βεβαιώσαντες ἡμῖν τό σχίσμα. Εἰ μεν οὖν τι γενήσεται βέλτιον, καὶ εἱ παύσονται τῆς κακίας, ἄδηλον παντὶ πλὴν ἦ τῶ Θεῷ Τὰ μὲν οὖν παρόντα τοιαῦτα. Ἠ δὲ λοιπὴ Ἐκκλησία εὐσταθεί τῇ τοῦ Θεοῦ χάριτι, καὶ εὔχεται ὁμοῦ τῷ ἦρι ἰδεῖν σε πάλιν ἐπὶ τῆς ἡμετέρας, καὶ ἀνανεωθῆναι διὰ τῆς ἀγαθῆς σου διδασκαλίας. Κειμοὶ δὲ τὸ σῶμα οὐδὲν ἄμεινον τῆς συνηθείας ἔχει.

### English translation (Claude)

To Eusebius, bishop of Samosata. We have only with difficulty found someone to carry letters to your Godliness, since the people here have so cowered before the winter that they cannot bear even to peep out of their houses in the slightest. For we have been snowed upon with such a mass of snow that, buried with our very houses, we have now spent two months lurking in our dens. So you will surely pardon us, knowing the timidity of Cappadocian ways and the sluggishness of our bodies, if we did not write sooner, nor bring to your Honor's knowledge the news from Antioch, which it is surely stale and cold to tell you, since you have probably learned it long ago. Still, thinking it no harm to report even what is known, we have sent the letters brought by the reader. So much for that. Constantinople has had Demophilus for a long time now, as these men themselves will report, and as has surely been announced to your Holiness already. And a certain show of orthodoxy and piety on his part is talked of by all who come here alike, so that even the divided parts of the city have come together, and some of the neighboring bishops have accepted union. But our own people have proved no better than our hopes. For, arriving right on the heels of your departure, they said many painful things and did many, and finally withdrew, confirming the schism for us. Whether anything better will come of it, and whether they will cease from their wickedness, is unclear to everyone except God. Such, then, is the present state of things. The rest of the church is steady by the grace of God, and prays to see you again in our region with the spring, and to be renewed by your good teaching. As for me, my body is no better than usual.

### Translation notes

- Letter 48 (Benedictine). Demophilus, bishop of Constantinople from 370, was of the Homoian (Arian) party; the report of his “show of orthodoxy” is Basil's. Benedictine Letter 49 (to Arcadius, a bishop) is not found in this scan.

### Citation (SBL)

Basil, Ep. 48 (PG 32:384b–385d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/46/#p-48).

## Letter 50

- URL: https://sophiascriptura.com/fathers/basil-epistulae/46/#p-50
- Source: PG 32:388a–388c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks bishop Innocent for a condescending letter and asks his prayers.

### Greek text

Ἰννοκεντίῳ ἐπισκόπῳ. Α Καὶ τίνι ἄλλῳ ἔπρεπε καὶ δειλοῖς θάρσος ἐμποιεῖν, καὶ καθεύδοντας διυπνίζειν, ἡ τῇ σῇ τοῦ ἡμετέρου δεσπότου θεοσεβείᾳ, ὃς τὴν ἐν πᾶσι σεαυτοῦ τελειότητα καὶέν τούτῳ ἐγνωρισας, τῷ καταδέξασθαι καὶ ἡμῖν τοῖς ταπεινοῖς συγκαταβῆναι, ὡς ἀληθινός μαθητὴς τοῦ εἰπόντος, ὃτι Ἐκεῖ εἰμι ἐν μέσῳ ὑμῶν, ούχ ὡς ό ἀνακείμενος, ἀλλʼ ὡς ό διακονῶν. Κατηξίωσας γὰρ καὶ αύτὸς διακονῆσαι ἡμῖν τὴν σήν πνευματικὴν εὐφροσύο νην, καὶ τοῖς τιμίοις ἑαυτοῦ γράμμασιν ἀναλαβεῖν ἡμῶν τὰς ψυχὰς, καὶ ὥσπερ παίδων νηπιότητα τῷ ἑαυτοῦ μεγέθει προσαγκαλίσασθαι. Εὔχου οὖν (δεόμεθά σου τῆς ἀγαθῆς ψυχῆς) ἀξίους ἡμᾶς εἶναι καὶ ὑποδέχεσθαι τὰς παρὰ τῶν μεγάλων ὑμῶν ὡφελείας, καί λαμβάνειν στόμα καὶ σοφίαν εἰς τό τολμᾷν ἀντιφθέγγεσθαι ύμῖν, τοῖς ύπό τοῦ ἁγίου Πνεύματος ἀγομένοις · οὗ φίλον σε εἶναι καὶ δοξαστῆρα ἀληθινόν ἀκούοντες, μεγάλην ἐπὶ τῇ στεῤῥᾲ σου καὶ ἀκλινεῖ περὶ τὸν Θεὸν ἀγάπῃ τὴν χάριν ὁμολογοῦμεν. εὐχόμενοι μετὰ τῶν ἀληθινῶν προσκυνητᾱη εὑρεθῆναι ἡμῶν τό μέρος, ἐν οἷς πεπείσμεθα εἶναι καὶ τὴν σὴν τελειότητα, καὶ τοῦ μεγάλου καὶ ἀληθινοῦ ἐπισκόπου πᾶσαν την οἰκουο μένην τοῦ ἰδίου πληρώσαντος θαύματος, τοῦ Κυρίου δεόμεθα.

### English translation (Claude)

To Innocent, a bishop. And to whom else was it fitting both to put courage into the fearful and to rouse the sleeping, if not to the Godliness of you, our master, who have made known your perfection in all things in this too, in deigning to come down even to us lowly ones, as a true disciple of him who said, “I am in your midst, not as one who reclines at table, but as one who serves”? For you yourself deigned to serve us your spiritual gladness, to take up our souls with your precious letter, and to embrace with your own greatness the infancy, as it were, of children. Pray, then (we ask this of your good soul), that we may be worthy to receive the benefits that come from great men like you, and to obtain a mouth and wisdom to dare to answer you, who are led by the Holy Spirit. Hearing that you are his friend and a true glorifier of him, we acknowledge great gratitude for your firm and unswerving love toward God, praying that our portion may be found with the true worshipers, among whom we are persuaded your Perfection is, and the great and true bishop who has filled the whole world with his own wonder; this we ask of the Lord.

### Scripture references

- Luke 22:27: quotation, high confidence
- Luke 21:15: allusion, high confidence
- John 4:23: allusion, medium confidence

### Translation notes

- Letter 50 (Benedictine). Scripture: Luke 22:27 (in a form with “I am in your midst”); Luke 21:15; John 4:23. “The great and true bishop” who has filled the world with wonder is not named (perhaps Athanasius).

### Citation (SBL)

Basil, Ep. 50 (PG 32:388a–388c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/46/#p-50).

## Letter 51

- URL: https://sophiascriptura.com/fathers/basil-epistulae/46/#p-51
- Source: PG 32:388c–392a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil denies the slander that he anathematized his former bishop Dianius, recalling his love for him and Dianius's deathbed profession of the Nicene faith.

### Greek text

Βοσπορ ίῳ ἐπισκόπῳ. 1 Πως μου, οῖει, τὴν ψυχὴν ὠδύνησεν ἡ ἀκοη τῆς συκοφαντίας ἐκείνης, ἡ κατέχεόν μου τινὲς τῶν μὴ φοβουμένων τόν Κριτήν ὃς ἀπολεῖ πάντας τούς λαλοῦντας τό ψεῦδος Ὠστε πᾶσαν τὴν νύκτα ἐπὶ τοῖς ῥήμασι τῆς ἀγάπης σου, ὀλίγου δεῖν, ἄυπνος διαμεῖναν οὕτω μέσης ἣψατό μου τῆς καρδίας ἡ λύπη. Ὀντως γὰρ, κατὰ τόν Σολομῶντα, συκοφαντία ἄνδρα ταπεινοῖο καὶ οὐδεὶς οὕτως ἀνάλγητος, ὡς μὴ παθεῖν τὴν ψυχὴν, καὶ κατακαμφθῆναι εἰς γῆν, στόμασι πρὸς ψευδολογίαν εύκόλοις παραπεσὼν. Ἀλλά γὰρ ἀνάγκη πάντα στέγειν, πάντα ὑπομένειν, τὴν ὑπέρ ἑαυτῶν ἐκδίκησιν ἐπιτρέψαντες τῷ Κυρίῳ, ὃς οὗ περιόψεται ἡμᾶς* διότι Ὀ συκοφαντῶν πένητα παροξύνει τὸν συκοφαντῶν ποιήσαντα αὐτόν. Οἱ μέντοι τὸ καινὸν τοῦτο δρᾶμα τῆς καθʼ ἡμῶν βλασφημίας συνθέντες ἐοίκασι παντελῶς ἀπιστεῖν τῷ Καρίῳ, ὃς καὶ περὶ ἀργοῦ ῥήματος δώσειν ἡμᾶς λογον ἐν τῇ ἡμέρᾳ τῆς κρίσεως ἀπεφήνατο, Ἐγώ δε, εἶπέ μοι, τόν μακαριώτατον Διάνιον ἀνεθεμάτισα; Τοῦτο γὰρ ἡμῶν κατήγγειλαν% Ποῦ ἦ πότε; τίνων παρόντωνς ἐπὶ ποίᾳ προφάσει; ψιλοῖς ῥημασιν ἢ ἐγγράφοις ἕτεροις ἀκολουθῶν, ἣ αὐτὸς κατάρχων καὶ αὖθεντῶν τοῦ τολμήματος ; Ὠ,τῆς ἀναιδείας τῶν πάντα φθεγγομένων ῥᾳδίωςῐ Ὠ τῆς καταφρονήσεως τῶν τοῦ Θεοῦ κριμάτων ! Πλὴν εἰ μὴ ἄρα τῷ πλάσματι αὐτῶν καὶ τοῦτο προστρηῳδήσουσιν, ὅτι ἐγενόμην καὶ ἔκφρων ποτε, ὥστε ἀγνοῐεν αὐτὸς τὰ ἑαυτοῦ ματα. Ἐπὶ γὰρ τῶν λογισμῶν ὑπάρχῶν τῶν ἐμαυτοῦ, οὐδὲν οῖδα ποιήσας τοιοῦτον, οὐδε προελόμενος τῆν ἀρχὴν. Ἀλλʼ ἐκεῖνο μᾶλλον ἐμαυτῷ συνεπίσταμαι, ὅτι ἐκ πρώτης ἡλικίας συνετράφην τῷ περὶ αὐτόν φίλτρῳ, καὶ ἀπέβλεπον πρὸς τὸν ἄνδρα, ὡς μὲν γερκρὸς ἰδεῖν, ὡς δε μεγαλοπρεπὴς, ὅσον δε ἔχων τὸ ἱεροπρεπες ἕν τῷ εῖδει. Ἑπιὶ δέ μοι λοιπὸν καὶ ό λόγος παρῆν, τότε δὴ καὶ ἀπό τῶν τῆς ψυχῆς ἀγαθῶν αὐτόν ἐπεγίνωσκον καὶ ἔχαιρον αὐτοῦ τῇ συνουσίᾳ, τό ἁπλοῦν καὶ γενναῖον καὶ ἐλευθέριον τῶν τρόπων καταμανθάνων, καὶ ὅσα οὒιλα123) τοῦ ἀνδρός, ἴδια, ἡ τῆς ψυχῆς ἡμερότης, τὸ μεγαλοφυὰ τε ὁμοῦ καὶ πρᾶον, τὸ εὐπρεπὲς, τὸ ἀόργητον, τὸ φαιδρὸν καὶ εὐπρόσιτον τῇ σεμνότητι κεκραμένον. Ὧστε αὐτὸν ἱναρίθμιον εἶχον τοῖς περιφανεστάτοις κατʼ ἀρετήν. 2. Περὶ μεντοι τά τελευταῖα τοῦ βίον (οὐ γὰρ ἀποκρῦψομαι τάληθές) ἐλυπήθην ἐπʼ αὐτῷ λύπην οὐκ ἀνεκτὴν μετὰ πολλῶν τῶν ἓν τῇ πατρίδι φοβουμένων τόν Κύριον, ἐπὶ τῇ ὑπογραφῇ τῆς πίστεως τῆς ὑπὸ τῆν περὶ Γεώργιον ἀπὸ τῆς Κωνσταντὶνουπόλεως κομισθείσης. Εἶτα, οἶος ἐκεῖνος πραότητι τρόπου καὶ ἐπιεικείᾳ πάντος πληροφορείν ἐν σπλάγχνοις πατρικοῖς ἀνεχόμενος, ἤδη καταπεσὼν εἰς τὴν ἀρῥωστίαν, ὑφʼ ἦ ς καὶ μετῆλθεν ἀπὸ τοῦ βίου, προσκαλεσάμενος ἡμᾶς ἔφη, ὑπὸ μάρτυρι τῷ Κυρίω ἓν ἁπλότητι καρδίας συντεθεῖσθαι μὲν τῷ ἀπὸ τῆς Κωνσταντινουπόλεως γραμματειῳ, μηδὲν δὲ in” ἀθετὴσει τῆς κατὰ Νικαιαν ὑπὸ τῶν ἁγίων Πατέρωτ ἓκτεθείσης πίστεως προελέσθαυ μηδὲ ἄλλως ἔχειν ἓν τῇ καρδίᾳ, ἦ ὡς παρέλαβεν ἐξ ἀρχῆς ἀλλά καὶ εὔχεσθαι μὴ χωρισθῆναι τῆς μερίδος τῶν μακαρίων ἐκείνων ἐπισκόπων τῶν τριακοσίων δεκαοκτὼ, τῶν τὸ εὐσεβὲς κήρυγμα διαγγειλαντων οἰκονμένῃ· ὥστε ἡμᾶς, ἐπὶ τῇ πληροφορίᾳ ταύτῃ λύσαντας πᾶσαν τῶν καρδιῶν τὴν ὃιάκρισιν, ὡς καὶ αὖ· τὸς ἐπίστασαι, προσελθεῖν τῆ κοινωνία, καὶ λυπουμένους παύσασθαι. Τά μεν οὖν ἡμέτερα πρὸς τὸν ἄνδρα τοιαῦτα. Εἰ δέτις λέγοι τινα βλασφημίαν ἀθέμιτον εἰς αὑτὸν ἡμῖν συνεγνωκέναι, μὴ κατά γωνίαν θρυλλείτω δουλοπρεπῶς, ἀλλʼ εἰς τὸ φανερὸν ἀντικαταστὰς, διελεγχέτω μετά παρρησίας.

### English translation (Claude)

To Bosporius, a bishop. 1. How, do you think, did the report of that slander pain my soul, which certain people poured over me who do not fear the Judge who will destroy all who speak falsehood? So that, at your Love's words, I remained almost sleepless the whole night, so deeply did the grief touch the very middle of my heart. For truly, according to Solomon, slander humbles a man; and no one is so insensible as not to suffer in soul and be bowed to the ground when he has fallen among mouths ready for lying. But we must bear all things and endure all things, leaving vengeance on our behalf to the Lord, who will not overlook us, since “he who slanders the poor provokes his Maker.” Those, however, who composed this new drama of blasphemy against us seem altogether to disbelieve the Lord, who declared that we shall give account even for an idle word on the day of judgment. Tell me, did I anathematize the most blessed Dianius? For this is what they reported of us. Where, or when? In whose presence? On what pretext? In mere words, or in writing? Following others, or myself beginning and leading the daring deed? O the shamelessness of those who say anything easily! O the contempt for God's judgments! Unless perhaps they will add to their fiction this tragic touch too, that I was once out of my mind, so as not to know my own doings. For while in possession of my reason, I know that I did no such thing, nor even intended it at all. Rather I am conscious of this: that from my earliest age I was brought up in affection for him, and looked up to the man, so venerable to see, so magnificent, with such priestly dignity in his appearance. And when afterwards reason came to me, then I recognized him by the goods of his soul as well, and rejoiced in his company, learning the simplicity, nobility, and generosity of his ways, and all that was the man's own: the gentleness of his soul, the combination of greatness and mildness, the comeliness, the freedom from anger, the cheerfulness and approachability blended with dignity. So I counted him among the most illustrious in virtue.
2. Toward the end of his life, however (for I will not hide the truth), I was grieved for him with an unbearable grief, along with many in our homeland who fear the Lord, at his signing of the creed brought from Constantinople by George and his party. Then, being the man he was, in gentleness of character and reasonableness, bearing with patience to satisfy all with fatherly affection, when he had already fallen into the illness of which he died, he called us and said, with the Lord as witness, that he had agreed to the document from Constantinople in simplicity of heart, but had chosen nothing to set aside the creed set forth by the holy Fathers at Nicaea, nor did he hold in his heart anything other than what he had received from the beginning; but he even prayed not to be separated from the portion of those blessed three hundred and eighteen bishops who proclaimed the pious preaching to the world; so that we, on this assurance, put away all doubt from our hearts, as you yourself know, came into communion with him, and ceased to grieve. Such, then, were our dealings with the man. But if anyone says that we have been privy to any unlawful blasphemy against him, let him not whisper it in a corner like a slave, but let him stand up openly and convict us with boldness.

### Scripture references

- Ps 5:6 (5:7 LXX): allusion, high confidence
- Eccl 7:7: allusion, low confidence
- 1 Cor 13:7: allusion, high confidence
- Rom 12:19: allusion, high confidence
- Prov 14:31: quotation, high confidence
- Matt 12:36: allusion, high confidence

### Translation notes

- Letter 51 (Benedictine). Dianius, bishop of Caesarea, who baptized Basil, signed the creed of Constantinople (360) brought by George of Laodicea; on his deathbed he professed the Nicene faith. Scripture: Ps 5:6 (LXX 5:7); Solomon on slander: probably Eccl 7:7 (LXX “slander makes a wise man mad”; source uncertain); 1 Cor 13:7; Rom 12:19; Prov 14:31; Matt 12:36.

### Citation (SBL)

Basil, Ep. 51 (PG 32:388c–392a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/46/#p-51).

## Letter 52

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-52
- Source: PG 32:392b–396d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, reassured by Bosporius, explains to a community of canonesses why the Nicene homoousios is sound, against objections from the council against Paul of Samosata, and warns against ranking the Spirit above the Son or the Father.

### Greek text

Κανονικαῖς. 1. Ὀσον ἠνίασεν ἡμᾶς πρότερον φήμη λυπηρά τὰς ἀκοὰς ἡμῶν περιηχήσασα, τοσοῦτον εὔφρανεν ἡμᾶς ὀθεοφιλέστατος ἐπίσκοπος ὁ ἀδελφὸς ἡμῶν Βοσπόριος, τὰ χρηστοτερα περὶ τῆς εὐλαβείας ὑμῶν διηγησάμενος. Ἔφη γὰρ, τῇ τοῦ Θεοῦ χάριτι, πάντα ἐκεῖνα τὰ θρυλληθέντα ἀνθρώπων εἶναι κατασκευάσματα, οὐκ ἀκριβῶς τὴν καθʼ ὑμᾶς ἐπισταμένων ἀλήθειαν. Προσετίθει δὲ, ὅτι καὶ διαβολὰς εὗρε παρʼ ὑμῖν καθʼ ἡμῶν ἀνοσίας, καὶ τοιαύτας οῑας ἂν εἰποιεν οἱ μὴ ἐκδεχόμενοι καὶ περὶ ἀργοῦ ῥήματος δώσειν λόγον τῷ Κριτῇ ἐν ἡμέρᾳ τῆς ἀντα‹ ποδοσεως αὑτοῦ τῇ δικαίᾳ. Ὠστε ηὖχαρίστησα τῷ Κυρίῳ, αὐτὸς τε ἰαθεὶς τὴν ἐφʼ ὑμῖν βλάβην,ᾖν, ὡς ἔοικεν, ἐκ συκοφαντίας ἀνθρώπων ἤμην παραδεξάμενος, ὑμᾶς τε ἀκούσας ἀποτεθεῖσθαι τὰς ψευὃεῖς περὶ ἡμῶν ὑπολήψεις, ἒξ ὧν ἠκούσατε τοῦ ἀδελφοῦ ἡμῶν διαβεβαιωσαμένου· ὃς ἓν οἷς τὸ καθʼ ἑαυτὸν ὑμῖν παρέστησε, συναπέδειξε ποίντως καὶ τὸ ἡμέτερον. Ἕν γάρ ἐν ἀμφοτέροις ἡμῖν τὸ τῆς πίστεως φρονήμα, ἐπειδὴ καὶ τῶν αὐτῶν Πατέρων κληρονόμοι τῶν κατὰ τὴν Νικαίαν ποτε τὸ μέγα τῆς εὐσεβείας ἐξαγγειλάντων κήρυγμαʼ οὗ τὰ μὲν ἄλλα παντάπασίν ἐστιν ἀσυκοφάντητα, τὴν δὲ τοῦ ὁμοονσίου φωνὴν, κακῶς παροί τινων ἐκληφθεῐσαν, εἰσί τινες οί μήπω παραδεξάμενοι· οὓς καὶ μέμψαιτο ἄν τις δικαίως, καὶ πάλιν μέντοι συγγνώμης αὐτοὺς ἀξιώσειεν. Τὸ μὲν γὰρ Πατροίσι μὴ ἀκολουθεῖν, καὶ τὴν ἐκείνων φωνὴν κυριωτέραν τίθεσθαι τῆς ἑαυτῶν γνώμης, ἐγκλήματος ἀξιον,ῶς τό δὲ πάλιν ὑφʼ ἐτέρων διααὐθαδείας γέμον ο βληθεῖσα-ι αὐτὴν ὕποπτον ἔχειν, τοῦτό πως δοκεῖ ται) ἐγκλήματος αὐτοὺς μετρίως ἐλευθεροῦν. Καὶ γὰρ τῷ ἀντι, οἰ ἐπὶ Παύλῳ τῷ Σαμόσατεί συνελθόντες, διέβαλον τὴν λέξιν ὡς οὐκ εὔηχον. Ἐφασαν γὰο ἐκεῖνοι τὴν τοῦ ὁριοονσίον φωνὴν παριστᾲν ἓν- 1νοιιπιν οὐσίας τε καὶ τῶν ἀπʼ αὐτῇ ς · ὥστε καταμερισθεὶσαν τὴν οὐσίαν παρέχειν τοῦ όμοουσίον τὴν προηγορίαν τοῖς εἰς ἆ διῃρέθη. Τοντο δε ἐπὶ χαλκοῦ eam τῶν ἀπʼ αὐτοῦ νομισμάτων ἔχει τινὰ λόγον τό διανόημα · ἐπὶ δὲ Θεοῦ Πατρός καὶ Θεοῦ Υἱοῦ οὐκ οὐσία πρεσβυτέρα, οὐδʼ ὑπερκειμένη ἀμφοῖν θεωρεῖται· ἀσεβείας γὰρ ἐπέκεινα τοῦτο καὶ νοῆσαι uisas/Eaedem Τί γὰρ ἂν γένοιτο τοῦ ἀγεννήτου πρεσξντερον; Ἀναιρεῖται δε ἐκ τῆς βλασφημίας ταύτης uti. εἰς τόν Πατέρα καὶ Υίόν πίστις· ἀδελφὰ γὰρ ἀλλήλοις τα ἐξ ἑνός ὑφεστῶτα. '2. Και ἐπειδὴ ἐξ οὐκ ὄντων εἰς τὸ εἰναι παρῆχθαί τὸν τίω ἔτι τότε ἦσαν οἱ λέγοντες, ἱνα καὶ ταύτην ἐκτέ- 5:00: τήν ἀσέβειαν, τό όριοούσιον προσειρήκοισιν, ’,διχρονος γὰρ καὶ ἀδιάστατος ἡ τοῦ Υὶοῦ πρὸς τόν Πατέρα συνάφεια. Δηλοῐ δὲ καὶ τὰ προλαβόντα ῥήματα ταύτην εἶναι τῶν ἀνδρῶν τὴν διάνοιαν. Εἰπόνrs; γὰρ φῶς ἐκ φωτός, καὶ ἐκ τῆς οὐσίας τοῦ Πατρός τὸν γιον γεγεννῆσθαι, οὐχὶ δὲ πεποιῆσθαι, ἐπήγαγον tam;:0 όμοονσιον ο παραδεικνύντες, ὅτι ὅνπερ οἶν τις ἀποδῲ φωτός λόγον ἐπὶ Πατρός, οὗτος ἁρμόσει ui ἐπὶ Υὲον, Φῶς γαρ ἀληθινὸν πρὸς φῶς ἀληθινόν, xz" στὶτὴν τοῦ φωτός τὴν ἔννοιαν, οὐδεμίαν ἕξει παραλλαγὴν. Ἐπεὶ οὖν ἐστιν ἄναρχον φῶς ό Πατὴρ, ,γεννητόν δὲ φῶς ό Υἱός, φῶς δε καὶ φῶς ἐκατε- C sedili), όμοούσιον εἶπαν δικαίως, ἱνα τό τῆς φύσεως ὁμότιμον παραστή σωσιν. Οὐ γὰρ τα ἀδελφὰ ἀλλήλοις ἀλλʼ ῡμκνςια {38) λέγεται, ὅπερ τινες ὑπειλήφασιν · (ἆται καὶ τὸ αἴτιον καὶ:0 ἐκ τοῦ αἰτίου τὴν ὕπαρξιν ἕλω Ti; αὐτῆς ὑπάρχῃ φύσεως, ὁμοούσια λέγεται. 3. Αὕτη δε ἡ φωνὴ καὶ:0 τοῦ Σαβελλίον κακόν επτιορθονταιο ἀναιρεί γὰρ τὴν ταντότητα τῆς ὑποricam, καὶ εἰσάγει τελείαν τῶν προσώπων τὴν fueram. 0-3 γὰρ αὐτό τί ἐστιν ἐαυτῷ ὁμοούσιον, ἀλλʼ Ξτερονέτέρῳ ὥστε καλῶς ἕλει καὶ εὐσεβῶς, τῶν τε ὑποστάσεων τήν ἰδιότητα διορίζουσα, καὶ τῆς φύσεως ,τό ἀπαράλλακτον παριστῶσα. "Om-2 δὲ ἐκ τῆς αὐτίκτοὺ Πατρός τον Υίόν εἶναι ὃιὸασκῶμεοα, καὶ ῖῖηςῢεθ-α, οὐχὶ ποιηθέντα, μὴ καταπίπτωριεν πὶ τὰς σωματικὰς τῶν παθῶν ἑννοίας. Οὐ γὰρ) ἐμερίσθη ἡ οὐσία ἀπὸ Πατρός εἰς Υίόν · οὐδὲ ῥυεῖσα ἐγέννησεν, οὐδὲ προβαλοῦσα, ὡς τὰ φυτὰ τοὺς καρο ποὺς, ἀλλʼ ἄρρητός καὶ ἀνεπινόητος λογισμοῖς ἀνθρώπων τῆς θείας γεννήσεως ὀ τρόπος. Ταπεινῆς γὰρ τῷ ὄντι καὶ σαρκίνης ἐστὶ διανοίας τοῖς φθαρτοῖς xui προσκαίροις ἀφομοιοῦν τά ἀίδια, καὶ οἴεσθαι, ὅτι, ὡς τά σωματικὰ, οὕτω γεννᾷ καὶ ὁ Θεὸς ὁμοίως · δίον ἐκ τῶν ἐναντίων λαμβάνειν τάς ἀφορμὰς πρὸς τὴν εὐσεβειαν ' ὅτι, ἐπειδὴ τά θνητά οὕτως, ὁ ἀθάνατος οὐχ οὕτως. Οὔτε οὖν ἀρνεῖσθαι δεῖ τὴν θείαν γέννησιν, οῦτε σωματικαῖς ἐννοίαις καταῤῥυποῦν ἑαυτοῦ την διάνοιαν. 4. Τὸ δὲ Πνεῦμα τὸ ἅγιον Πατρὶ μὲν xui Υἱῷ συν· αριθμείται, διότι καὶ ὑπὲρ τὴν κτίσιν ἔστί ’ τέτακται δὲ, ὡς ἐν Εὐαγγελίῳ δεδιδάγμεθα παρά τοῦ Κυρίου εἰπόντοςʼ Πορευθέντες βαπτίζετε είς τὸ ὄνομα τοῦ Πατρός καὶ τοῦ Υίοῦ καὶ τοῦ ἁγίου Πνεύματος. Ὁ δὲ προτιθεὶς Υίοῦ ΑΟ), ἦ πρεσβύτερον λέγων Πατρός, οὗτος ἀνθίσταται μὲν τῇ τοῦ Θεοῦ διαταγῆ, ἀλλότριος δὲ τῆς ὑγιαινούσης πίστεως, μὴ ὃν παρελαβετρόπον δοξολογίας φυλάττων, ἀλλʼ ἑαυτῷ καινοφωνίαν (ii), εἰς ἀρέσκειαν ἀνθρώπων, ἐπινοῶν. Εἰ γὰρ ἀνώτερον Θεοῦ, οὐκ ἐκ τοῦ Θεοῦ. Γέγραπται γὰρ, Γό δὲ Πνεῦμα ἐκ τοῦ Θεοῦ. Εὶδὶ ἐκ τοῦ Θεοῦ, πῶς πρεσβύτερόν ἐστι τοῦ ἐξ οὗ ἐστις Τίς δε καὶ ἡ παράνοια, ἐνὸς ὄντος τοῦ ἀγεννήτου, ἄλλο τι λέγειν τοῦ ἀγεννὴτου ἀνώτερον; Ἀλλʼ οὐδὲ τοῦ Μονογενοῦς πρότερον οὐδὲν γάρ μέσον Υἱοῦ καὶ Πατρός. Εἰ δέ μή ἐστιν ἐκ Θεοῦ, diu Χριστοῦ δέ ἐστιν, οὐδέ ἔστιτό παράπαν. “(iure ἠ περὶ τὴν τάξιν καινοτομία αὐτῆς τῆς ὑπάρξεως ἀθέτησιν ἔχει, καὶ ὅλης τῆς πίστεώς ἐστιν ἄρνησις. Ὁμοίως οὖν ἐστιν ἀσεβὲς, καὶ ἐπὶ την τίσιν καταγαγεῖν, καὶ ῦπερτιθέναι αὐτὸ ὴ Υἱοῦ ἦ) Πατρός, ἡ κατά τόν χρόνον, ᾖ κατὰ τὴν τάξιν. Ἀ μὲν οὖν ἤκουσα ἐπιζητεῖσθαι παρά τῆς εὐλαβείας ὑμῶν, ταῦτά ἐστιν · ἐὰν δὲ δῷ ὅ Κύριος καὶ εἰς ταυτὸν ἡμᾶς ἀλληλοις γενέσθαι, τάχα οἶν τι καὶ περὶ τούτων πλέον εἴποιμεν, xui αὐτοὶ δʼ ἂν περὶ ὧν ἐπιζητοῦμεν εὕροιμεν

### English translation (Claude)

To the canonesses. 1. As much as a painful report that rang in our ears formerly grieved us, so much has the most God-beloved bishop, our brother Bosporius, gladdened us, by telling better things about your Piety. For he said that, by the grace of God, all those rumors were contrivances of men who did not know the truth about you exactly. And he added that he had found among you unholy slanders against us, such as might be uttered by those who do not expect to give account even for an idle word to the Judge on the day of his just recompense. So I thanked the Lord, both because I was myself healed of the hurt concerning you which, it seems, I had received from men's slander, and because I heard that you had put away your false suspicions about us, from what you heard our brother affirm; who, in setting forth his own position to you, surely demonstrated ours as well. For the mind of the faith is one in both of us, since we are heirs of the same Fathers who once at Nicaea proclaimed the great preaching of godliness. Of this, all the rest is entirely above slander, but the word homoousios (“same in essence”), having been taken badly by some, there are some who have not yet accepted it. One might justly blame them, and yet again think them worthy of pardon. For not to follow the Fathers, and not to count their word more authoritative than one's own opinion, is worthy of blame, as full of self-will; but again, to hold it suspect because it has been slandered by others seems in some measure to free them from blame. For indeed those who met about Paul of Samosata criticized the word as not of good sound. For they said that the word homoousios suggested the notion of an essence and of what comes from it, so that the essence, divided up, would give the name homoousios to the things into which it was divided. This thought has some reason in the case of bronze and the coins made from it; but in the case of God the Father and God the Son no essence is contemplated as older than both or lying above both; for that goes beyond impiety even to conceive. For what could be older than the unbegotten? By this blasphemy faith in the Father and the Son is destroyed; for things that subsist from one source are brothers to each other.
2. And since there were still at that time those who said that the Son was brought from non-being into being, the Fathers added the homoousios in order to cut off this impiety too. For the conjunction of the Son with the Father is timeless and without interval. The preceding words also show that this was the men's meaning. For having said “light from light,” and that the Son was begotten from the essence of the Father, and not made, they added the homoousios, showing that whatever account of light one gives in the case of the Father will fit in the case of the Son also. For true light compared with true light, as to the very notion of light, will have no variation. Since, then, the Father is light without beginning, and the Son begotten light, but each is light and light, they rightly said homoousios, to present the equal honor of the nature. For things are not called homoousios because they are brothers to each other, as some have supposed; but when both the cause and what has its existence from the cause are of the same nature, they are called homoousios.
3. This word also corrects the evil of Sabellius; for it destroys the identity of the hypostasis and introduces a perfect notion of the persons. For nothing is homoousios with itself, but one thing with another; so that the word is well and piously used, both marking off the particularity of the hypostases and presenting the absence of variation in the nature. And when we are taught that the Son is from the essence of the Father, and begotten, not made, let us not fall into bodily notions of passions. For the essence was not divided from the Father into the Son, nor did it beget by flowing out or by putting forth, as plants put forth their fruits; but the manner of the divine begetting is ineffable and inconceivable to human reasonings. For it belongs to a truly low and fleshly mind to liken eternal things to corruptible and temporary ones, and to think that God begets in the same way as bodily things do; whereas one ought to take occasions for piety from opposites: since mortal things beget thus, the immortal does not beget thus. So we must neither deny the divine begetting nor defile our minds with bodily notions.
4. The Holy Spirit is numbered with the Father and the Son, because it too is above creation; and it is ranked as we have been taught in the Gospel by the Lord, who said, “Go, baptize in the name of the Father and of the Son and of the Holy Spirit.” But whoever puts it before the Son, or says it is older than the Father, resists God's ordinance and is a stranger to sound faith, not keeping the form of glorifying that he received, but devising for himself a novelty of speech to please men. For if it is above God, it is not from God. But it is written, “the Spirit which is from God.” And if it is from God, how is it older than him from whom it is? And what madness it is, when the unbegotten is one, to call something else higher than the unbegotten! Nor is it prior to the Only-begotten; for there is nothing between Son and Father. And if it is not from God, but is through Christ, it does not exist at all. So innovation about the order involves the setting aside of its very existence, and is a denial of the whole faith. It is equally impious, then, both to bring it down to creation and to set it above the Son or the Father, whether in time or in order. These are the things I heard were being asked by your Piety; and if the Lord grants us to meet one another, perhaps we may say something more about them, and ourselves find out what we are seeking …

### Scripture references

- Matt 12:36: allusion, high confidence
- Matt 28:19: quotation, high confidence
- 1 Cor 2:12: quotation, high confidence
- John 1:9: echo, low confidence

### Extrabiblical texts

- Ep. syn. Ant. (Synodal Letter against Paul of Samosata): allusion, high confidence

### Translation notes

- Letter 52 (Benedictine), to the canonesses (consecrated women enrolled in the church's list). Terms: ὁμοούσιος is left as “homoousios” with the gloss “same in essence,” since the letter discusses the word itself; ὑπόστασις “hypostasis”; πρόσωπον “person.” The council against Paul of Samosata (Antioch, 268) had rejected the word; Basil explains why. The OCR of this letter is heavily garbled in sections 2–4 (numerals, Latin fragments and mangled words); the text has been translated by sense, and the end may be incomplete (“…”).
- Scripture: Matt 12:36; Matt 28:19; 1 Cor 2:12; John 1:9.

### Citation (SBL)

Basil, Ep. 52 (PG 32:392b–396d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-52).

## Letter 53

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-53
- Source: PG 32:396d–400a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil warns the country bishops against taking money for ordinations, even after the fact, as simony that sells the gift of God.

### Greek text

Χωρεπισκόποις. Τό τοῦ πράγματος ἄτοπον, περὶ ου γραφω διότι μὲν ὅλως ὑπωπτεύθη καὶ ἐλαλήθη, ὀδύνης Α ἐπλήρωσε μου τὴν ψυχήν· τέως δὲ ἐφάνη μοι ἄπιστον. Τὸ οὖν περὶ αὐτοῦ γράμμα ό μεν συνεγνωκὼς ἐαυτῷ δεξάσθω ὡς ἴαμα, ό δὲ μὴ συνεγνωκὼς ὡς προφυλατὴριον· eo": ἀδιάφορος, ὅπερ ἀπεύχομαι ἐφʼ ὑμῖν εὑρεθῆναι, ὡς διαμαρτυρίαν. Τί δέ ἐστιν ὅ 1.7a); Φασὶ τινας ὑμῶν παρά τῶν χειροτονουμένων λαμβάνειν χρήματα ο ἐπισκιάζειν δὲ ὀνόματι εὐσεβείας. Τοῦτο δὲ χεῖρόν ἐστιν. Ἐὰν γὰρ τις τὸ κακόν ἐν προσχήματι τοῦ ἀγαθού ποιῇ. διπλασίονος τιμωρίας ἐστὶν ἀξιος· διότι αὐτό τε τὸ οὐκ ἀγαθόν ἐργάζεται, καὶ κέχρηται εἰς τὸ τελέσαι τὴν οἶμαρτίαν, ὡς ἂν εἴποι τις, τῷ καλῷ συνεργῷ. Ταῦτα εἰοῦτωςὲχιι, τοῦ λοιποῦ μὴ γινέσθω, ἀλλὰ διοργωὂῄτω· ἐπεὶ ἀνάγκη λέγειν πρὸς τόν δεχόμενον τὸ ςιργᾰριον, ὅπερ ἐρρήθη παρά τῶν ἀποστόλων πρὸς Β τόν θῇιοντα δοῦναι, ἵνα Πνεύματος ἀγίου μετουσίαν ὠνῂπται· Τό ἀργύριόν σου σὺν σοὶ εἴη εἰς ἀπώiam. Κόνφότερος γὰρ ό διʼ ἀπειρίαν ὠνήσασθαι 957m ό πιπράσκων τὴν τοῦ Θεοῦ δωρεάν· Πρᾶσις γὰρ ἐγένετοο καὶ ὅ σὺ δωρεὰν ἔλαβες, ἐὰν πωλῇς, me πεπραμένος τῷ Σατανᾷ, ἀφαιρεθήσῃ τοῦ χαρίσματος. Καπηλείαν γάρ ἐπεισάγεις τοῖς πνευματικοῖς, καὶ τῇ Ἐκκλησια, ἔνθα πεπιστεύμεθα σῶμα καὶ αἷμα Χριστοῦ. Ταῦτα οὕτω γίνεσθαι οὐ χιό.Ο δὲ ἐστι τέχνασμα, λέγω. Νομίξουσι μὴ ἁμαρτάνειν τῷ μὴ προλαμβάνειν, ἀλλά μετά τὴν χειροτονίαν λαμβάνειν. Λαβεῐν δὲ ἔστιν ὅτε δή ποτε τὸ Ξ. Παρακαλῶ οὖν ταύτην τὴν πρόσοδον, μᾶλλον δὲ Tm προσαγωγὴν τὴν ἐπὶ γέενναν ἀπόθεσθεοξ καὶ μὴ, C τας χεῖρας μολύναντες τοιούτοις λήμμασιν, ἑαυτοὺς mitti»; ποιήσητε τοῦ ἐπιτελεῖν ἀγνά μυστήρια. Sin-mra δέ μοι, Πρῶτον μὲν ὡς imminutam. ιιτα ὡς πεισθεὶς ἀπειλῶ. Εἴ τις μετά ταύτην μουξτὴν “Molita πράξειέ τι τοιοῦτον, τῶν μὲν ἐνταῦθα ὂνσιαστηρίων ἀναχωρήσει· ζητήσει δὲ ἕνθαξτὴν τοῦ Θεοῦ δωρεὰν ἀγοράζων μεταπω).εἰν δύναται. Ἡμεῖς γὰρ καὶ αἱ Ἐκκλησίαι τοῦ Θεοῦ τοιαύτην συνήθειαν οῦκ ἔχομεν. Ἐν δε προσθεὶς παύσομαι. Διά φιλαργυρίαν γίνεται ταῦτα. Ἠ δὲ φιλαργυρία καὶ ῥίζα πάντων τῶν κακων ἑστι, καὶ ὀνομάζεται εἰδωλολατρεία· Μὴ οὖν πρὸ τοῦ Χριστοῦ τιμή· σητε τὰ εἴδωλα διὰ μικρὸν ἀργύριον· μηδὲ πάλιν τόν Ἰούδαν μιμήσησθε, λήμματι παραδιδόντες δεύτερον τὸν ἅπαξ ύπὶρ ἡμῶν σταυρωθέντα. Ἐπεὶ καὶ τὰ χωρία καὶ αἰ χεῖρες τῶν τούς καρπούς τὸύτων δεχομένων Ἀκελδαμά κληθήσονται.

### English translation (Claude)

To the chorepiscopi. The outrageousness of the matter about which I write, in that it has been suspected and talked of at all, has filled my soul with pain; and so far it has seemed to me incredible. So let the one conscious of guilt receive this letter about it as a remedy, the one not conscious of it as a safeguard, and the indifferent, which I pray may not be found among you, as a solemn warning. What is it I mean? They say that some of you take money from those being ordained, and cloak it with the name of piety. This is worse. For if someone does evil under the pretext of good, he deserves double punishment, because he both does what is not good and uses, so to speak, the good as an accomplice to accomplish the sin. If this is so, let it not happen in future, but let it be set right; since one must say to the one who receives the money what was said by the apostles to the one who wished to give money to buy a share in the Holy Spirit: “Your money perish with you.” For the one who through inexperience wishes to buy the gift of God is lighter in guilt than the one who sells it. For a sale has taken place; and if you sell what you received as a gift, you will be deprived of the gift, as one sold to Satan. For you are bringing trade into spiritual things, and into the Church, where we have been entrusted with the body and blood of Christ. These things must not be done so. And I will tell you what the trick is. They think they do not sin because they do not take beforehand but take after the ordination. But to take is to take, whenever it is. So I urge you to put away this revenue, or rather this road leading to Gehenna, and not, by defiling your hands with such gains, make yourselves unworthy to celebrate the holy mysteries. Forgive me: first I disbelieved, then, being persuaded, I threaten. If anyone after this letter of mine does any such thing, he will depart from the altars here and seek a place where he can buy the gift of God and sell it again. For we and the churches of God have no such custom. I will add one thing and stop. These things happen through love of money; and love of money is both the root of all evils and is called idolatry. Do not, then, honor idols before Christ for a little money; nor again imitate Judas, betraying for gain a second time the one who was once crucified for us. For both the lands and the hands of those who receive these fruits will be called Akeldama.

### Scripture references

- Acts 8:18–20: quotation, high confidence
- Matt 10:8: allusion, high confidence
- 1 Tim 6:10: quotation, high confidence
- Col 3:5: allusion, high confidence
- Matt 26:14–16: allusion, high confidence
- Acts 1:18–19: allusion, high confidence

### Translation notes

- Letter 53 (Benedictine). The chorepiscopi were country bishops under the bishop of Caesarea. Scripture: Acts 8:18–20; Matt 10:8; 1 Tim 6:10; Col 3:5; Matt 26:14–16; Acts 1:18–19. Parts of the OCR are garbled and translated by sense.

### Citation (SBL)

Basil, Ep. 53 (PG 32:396d–400a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-53).

## Letter 54

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-54
- Source: PG 32:400b–401d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil orders the country bishops to restore the old canons for admitting minor clergy, to send him lists of ministers, and to expel those admitted without examination.

### Greek text

Χωρεπισκόποις. Πάνυ με λυπεῖ, ὅτι ἑπιλελοίπασι λοιπόν οἱ τῶν Πατίρων κανόνες, καὶ πᾶσα ἀκρίβεια τῶν Ἐκκλησιῶν ἀπελήλαται, καὶ φοβοῦμαι μὴ κατά μικρὸν, τῆς ἀδιαφορίας ταύτης ὁδῷ προϊούσης, εἰς παντελῆ σύγχυσιν ἔλθῃ τὰ τῆς Ἐκκλησίας πράγματα· Τοῦς ὑπηρετοῦντας τῇ Ἐκκλησία ἡ πάλαι ταῖς τοῦ Θεοῦ Ἐκκλησίαις ἐμπολιτευομίνη συνήθεια μετὰ πάσης ἀκριβείας δοκιμάζουσα παρεδέχετο· καὶ ἐπολυπραγμονεῖτο πᾶσα αὐτῶν ἡ ἀναστροφὴ, εἰ μὴ λοίδοροί εἰσιν, εἰμὴ μέθυσοι, εἰ μὴ πρόχειροι πρός τὰς μάχας, εἰ παιδαγωγοῦσιν ἑαυτῶν τὴν νεότητα, ὥστε κατορθοῦν δύνασθαι τόν ἁγιασμόν, οὖ χωρὶς οὐδεὶς ὄψεται τὸν Κύριον, Καὶ τοῦτο ἐξήταζον μὲν πρεσβύτεροι καὶ διάκονοι συνοικοῦντες αὐτοῖς, ἔπἀνέφερον δε τοῖς χωρεπισκόποις, οἱ, τὰς παρὰ τῶν ἀληθινῶς μαρτυρούντων δεξάμενοι ψήφους, καὶ ύπιιμνήσαντες τόν ἐπίσκοπον, οὕτως ἑνηρίθμουν τόν ὑπηρέτην τῷ τάγματι τῶν ἱερατικὼν Νῦν δε πρῶτον μὶν, ἡμᾶς παρωσάμενοι, καὶ μηδὲ ἐπαναφέρειν ἡμῖν καταδεχόμενοι, εἰς ἑαυτοὺς τήν ὅλην περιεστήσατε αῦθεντίαν · ἔπειτα, καταρρᾳθυμοῦντες τοῦ πράγματος, πρεσβυτέροις καὶ διακόνοις ἐπετρέψατε, οὓς ἀν ἐθέλωσιν ἀπό ἀνεξετάστου βίου, κατα προσπαθειαν, ἦ τήν ἀπὸ συγγενείας, ἦ τὴν ἐξ ἄλλης τινός φιλίας, ἐπεισάγειν τῇ Ἐκκλησία τοῦς ἀναξίους. Διό πολλοὶ μὲν ὑπηρέται ἀριθμοῦνται καθʼ ἑκάστητ κώμην, ἄξιος δε λειτουργίας τοῦ θυσιαστηρίου οὐδε εἷς, ὡς ὑμεῖς αὐτοὶ μαρτυρεῖτε, ἀποροῦντες ἀνδρῶν ἓν ταῖς ψηφοφορίαις. Ἐπεὶ οὖν ὁρῶ τό πρᾶγμα λοιπόν εἰς ἀνήκεστον προίόν, μάλιστα νῦν, τῶν πλείστων φόβῳ τῆ ς στρατολογίας εἰσποιουντων ἐαυτοὺς τῇ ὑπηρεσίᾳ, ἀναγκαίως ἦλθον εἰς τὸ ἀνανεὼο σασθαι τοὺς τῶν Πατίρων κανόναςʼ καὶ ἕπιστελλω ὑμῖν ἀποστεῖλαί μοι τήν ἀναγραφὴν ἑκάστης κώμης τῶν ὑπηρετούντων, καὶ ὑπὸ τίνός εἰσῆκται ἕκαστος, καὶ ἑν ποίῳ βίῳ ἐστίν. Ἔχετε δὲ καὶ αὐτοὶ παρʼ ἑαυτοῖς τὴν ἀναγραφὴν, ὥστε συγκρίνεσθαι τοῖς παρʼ ἡμῖν ἀποκειμένοις γράμμασι τὰ ὑμέτερα, καὶ μηδενὶ ἐξεῖναι ἑαυτὸν, ὅτε βούλεται, παρεγγράφειν. Οὕτω μέντοι, μετὰ τὴν πρώτην ἐπινέμησιν εἰ τινες ὑπὸ τῆοεσβυτέρων εἰσήχθησαν, ἐπὶ τούς λαῖκοὺς ἀπορριφῶσιν.Ανωθιν δὶ γένηται αὐτῶν παρʼ ὑμῶν ἐξ· ἐτασις κᾶν μὲν οἰξιοι ὦσι, τῇ ὑμετέρα ψήφῳ παραδεχθήτωσαν. Ἐπικαθαρίσατε τὴν Ἐκκλησίαν, τοὺς ἀναξίους αὐτῆς ἀπελάσαντες, καὶ τοῦ λοιποῦ ἐξετάζετε μὲν τους ἀξίους καὶ παραδέχεσθε · μὴ ὑπηρεσίαν παραδεχθεί ς.

### English translation (Claude)

To the chorepiscopi. It grieves me greatly that the canons of the Fathers have now lapsed, and all exactness has been driven out of the churches; and I fear that little by little, as this indifference goes on its way, the affairs of the Church may come to complete confusion. The custom of old that prevailed in the churches of God received those who serve the Church after testing them with all exactness; and their whole conduct was carefully inquired into: whether they were not abusive, not drunkards, not quick to quarrel, whether they disciplined their youth so as to be able to achieve the holiness without which no one will see the Lord. And this was examined by the presbyters and deacons living with them, who reported to the chorepiscopi; and they, having received the votes of those who truly bore witness, and having informed the bishop, so numbered the minister among the ranks of the clergy. But now, first, you have pushed us aside and do not even deign to refer things to us, and have taken all authority to yourselves; then, growing careless about the matter, you have allowed presbyters and deacons to bring into the Church whomever they wish, from an unexamined life, out of partiality, whether that of kinship or of some other friendship, the unworthy. So many ministers are counted in each village, yet not one is worthy of the service of the altar, as you yourselves bear witness, being at a loss for men at the elections. Since, then, I see the matter now going on to the incurable, especially now that most are enrolling themselves in the ministry for fear of conscription, I have of necessity come to renew the canons of the Fathers; and I instruct you to send me the list of the ministers of each village, and by whom each was brought in, and of what life he is. Keep the list yourselves too, so that yours may be compared with the documents deposited with us, and no one may enroll himself whenever he wishes. And so, if any have been brought in by presbyters after the first indiction, let them be thrown back among the laity. Let their examination be made afresh by you; and if they are worthy, let them be received by your vote. Cleanse the Church, driving away those unworthy of it, and in future examine and receive those who are worthy; … not received into the ministry.

### Scripture references

- 1 Tim 3:3: allusion, high confidence
- Titus 1:7: allusion, medium confidence
- Heb 12:14: quotation, high confidence

### Translation notes

- Letter 54 (Benedictine). The “ministers” (ὑπηρέται) are the minor clergy. Many were enrolling to escape military conscription. A footnote of Migne's edition (citing a canon of Laodicea forbidding clergy and ascetics to bathe with women) had leaked into the text and is removed by a logged correction. The last sentence is incomplete in the scan (“…”). Scripture: 1 Tim 3:3, 8; Titus 1:7; Heb 12:14.

### Citation (SBL)

Basil, Ep. 54 (PG 32:400b–401d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-54).

## Letter 55

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-55
- Source: PG 32:404a–404c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Fragment: Basil orders an aged presbyter to send away the woman living in his house, to avoid scandal, on pain of suspension.

### Greek text

ἕλεύθερος εἷναι παντὸς σωματικοῦ πάθους. Οῦτε γὰρ τὸν ἑβδομηκονταετῆ γεγονότα πείθομαι ἐμπαθῶς συνοικεῖν γυναικὶ, οὔτε ὡς ἐπιγενομένη τινὶ ἀτόπῳ πράξει ὡρίσαμεν ἂ ὡρίσαμεν· ἀλλʼ ἐπειδὴ ἐδιδάχθημεν παρά τοῦ Ἀποστόλου μὴ τιθέναι πρόσκομμα τῷ ἀδελφῷ εἰς σκάνδαλον. Οἴδαμεν δὲ, ὅτι τὸ παρά τινων ὑγιῶς γινόμενον ἄλλοις ἀφορμὴ πρὸς ἁμαρτίαν ὑπάρχει, Τούτου ἕνεκεν προσετάξαμεν, ἑπόμενοι τῇ διαταγῇ τῶν ἁγίων Πατέρων, χωρισθῆναί σε τοῦ γυναίου. Τί οὖν ἐγκαλεῖς τῷ χωρεπισκόπῳ, καὶ παλαιᾶς ἔχθρας μέμνησαι; Τί δὲ ἡμᾶς καταμέμφει ἠς εὐκόλους ἀκοάς ἔχοντας εἰς τό τὰς διαβολὰς προσίεσθαι; ἀλλʼ οῦχὶ σεαυτῷ μὴ ἀνεχομένῳ ἀποστῆναι τῶς πρὸς τὴν γυναῖκα συνηθείας; ’Ἐκβαλλε τοίνυν αὐτὴν ἀπὸ τοῦ οἴκου σου, καὶ κατάστησον αὐτὴν ἐν μοναστηρίῳ. Ἔστω ἐκείνη μετά παρθένων, καὶ σὺ ὑπηρετοῦ ὑπʼ ἀνδρῶν, ἶνα μὴ τὸ ὄνομα τοῦ Θεοῦ διʼ ὑμᾶς βλασφημῆται. Ἒως δʼ ἂν ταῦτα ποιῇς, αἱ μυριάδες, οἱπερ συγγράφεις διά τῶν ἐπιστολῶν, οὐδὲν ὠφελησουσί σε· ἀλλά τελευτήσεις ἀργῶν, καὶ δώσεις τῷ Κυρίῳ λόγον τῆς σεαυτοῦ ἀργίας. Ἐὰν δὲ τολμήσῃς,

### English translation (Claude)

… to be free of every bodily passion. For I am not persuaded that a man who has reached seventy lives with a woman out of passion, nor did we decide what we decided because of some disgraceful act that had taken place; but because we have been taught by the Apostle not to put a stumbling block before a brother as an occasion of falling. And we know that what is done soundly by some becomes for others an occasion of sin. For this reason, following the ordinance of the holy Fathers, we commanded that you be separated from the woman. Why, then, do you accuse the chorepiscopus and bring up an old enmity? And why do you blame us as having ears ready to accept slanders, and not rather yourself, who cannot bear to give up your intimacy with the woman? Put her out of your house, then, and settle her in a monastery. Let her be with virgins, and you be served by men, so that the name of God may not be blasphemed because of you. As long as you do these things, the countless excuses that you write in your letters will be of no use to you; but you will die useless, and give account to the Lord for your idleness. But if you dare …

### Scripture references

- Rom 14:13: allusion, high confidence
- Rom 2:24: quotation, high confidence

### Translation notes

- Letter 55 (Benedictine), to the presbyter Paregorius. Its heading and opening, and its end, are lost in the scan (“…”). The ordinance of the Fathers is the canon of Nicaea (canon 3) forbidding clergy to have women living with them other than close relatives. Scripture: Rom 14:13; 1 Cor 8:9; Rom 2:24.

### Citation (SBL)

Basil, Ep. 55 (PG 32:404a–404c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-55).

## Letter 56

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-56
- Source: PG 32:404c–405d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers Pergamius's charge of forgetfulness and pride, explaining his busyness and promising never to forget him.

### Greek text

Περγαμίῳ. Εἰμὶ μὲν φύσει εὔκολος πρὸς τὴν λήθην, ἐπεγένετο δέ μοι καὶ τό τῶν ἀσχολιῶν πλῆθος, ἐπιτεῖνον τὴν ἐκ φύσεως ἀρρωστίαν. Ὠστε, εἰ καὶμή μέμνημαι δεξάμενος γράμματα τῆς εὐγενείας σου, πείθομαι ἐπεσταλκέναι σε ἡμῖνʼ οὗ γὰρ ἂν πάντως ψεῦδος εἰπεῖν σε, Τοῦ δέ μὴ ἀντιφθέγξασθαι οὐκ ἑγὼ αἱτιος, ἀλλʼ ὁ μή ἀπαιτήσας τάς ἀποκρίσεις. Νυνὶ δὶ ἣκει σοι τά γράμματα ταῦτα, ὑπέρ τε τῶν φθασάντων ἀπολογίαν πληροῦντα, καὶ ἀρχὴν διδόντα προσηγορίας δευτέρας. "flare, ἐπειδάν ἐπιστελλης ἡμῖν, μὴ ὡς ἄρξας δευτέρας περιόδου γραμμάτων διανοοῦ, ἀλλʼ ὡς ἀποπληρώσας ἐπὶ τοῖς παροῦσι τὰ ὀφειλόμενα. Καὶ γὰρ, εἰ καὶ ἀντίδοσις προαγόντων ἰστὶ τα ἡμέτερα, ἀλλὰ τῷ πλέον ἦ διπλάσιον ὑπερβάλλειν κατὰ τὸ μέτρον, ἑκατέραν τήν τάξιν ἀποπληρώσει. Ὁρᾷς ὁποῖα σοφίζεσθαι ἡμᾶς ἠ ἀργία καταναγκάζει; Σὺ δὲ παῦσαι, ὦ ἄριστε, ἐπάγωνἇν μικροῖς ῥήμασι μεγάλας αἰτίας, οὐμενοῦν ἐχούσας ὑπερβολὴν εἰς κακίαν. Λήθη γὰρ φίλων, καὶ ὑπεροψία ἑκ δυναστείας ἐγγινομένη, «dum ἔχει ὁμοῦ τὰ δεινά. Εἴτε γὰρ οὐκ ἀγαπῶμεν κατὰ τήν ἔντολὴν τοῦ Κυρίου, ούδε τὸν χαρακτῆρα haetiam ἡμῖν ἔχομεν ο εἰτε φρονήματος κενοῦ καὶ ἀλαζονείας ὑπεπλήσθημεν τυφωθέντες, ἐμπίπτομεν εἰς ἄφυκτον κρῖμα τοῦ διαβόλου. Ὥστε, εἰ μὲν, οὕτως ἔχων διανοίας περὶ ἡμῶν, τούτοις ἐχρήσω τοῖς ῥήμασιν, εὖξαι φυγεῖν ἡμᾶς τὴν πονηρίαν, ἦν ἆξεῦρες ἠμῶνέντῷ τρόπῳ· εἰ δὲ συνηθείᾳ τινὶ άνεξετάστῳ ἐπὶ τῶν ῥημάτων ἦλθεν ἠ γλῶττα, ἑαυτούς παραμυθησόμεθα, καὶ τὴν σὴν χρηστότητα τὰς εκ τῶν πραγμάτων μαρτυρίας προσθεῖναι παρακαλοῦμεν. Ἐκεῖνο γὰρ εὖ ἴσθι, ὃτι ἡ παροῦσα φροντὶς ταπεινώσεως ἡμῖν γέγονεν ἀφορμὴ. Ὠστε σοῦ τότε ὄπιλησόμεθα, ὅταν καὶ ἑαυτούς άγνοήσωμεν. Μὴ τοίνυν ποτε τὰς ἀσχολίας σημεῖον τρόπου καί κακοηθείας ποιήσῃ.

### English translation (Claude)

To Pergamius. I am naturally prone to forgetfulness, and the great number of my occupations has come on top, increasing my natural weakness. So, even if I do not remember receiving a letter from your Nobility, I am persuaded that you wrote to us; for you would certainly not tell a lie. But for not replying I am not to blame, but the one who did not ask for the answer. Now, however, this letter comes to you, both making a defense for what is past and giving a beginning for a second greeting. So when you write to us, do not think of yourself as beginning a second round of letters, but as paying what is owed for the present one. For even if our letter is a return for what went before, yet, by exceeding it more than twofold in measure, it will fulfill both functions. You see what sophistries my idleness forces me to? But you, my excellent friend, stop bringing great charges with small words, charges that admit no excess of wickedness. For forgetting friends, and the contempt that comes from power, have all evils together. For if we do not love according to the Lord's commandment, we do not have the mark impressed on us; and if we have been filled with an empty and boastful mind and puffed up, we fall into the inescapable judgment of the devil. So if you used those words with that opinion of us, pray that we may escape the wickedness you have found in our character; but if your tongue came upon the words from some unexamined habit, we shall console ourselves, and we ask your Goodness to add the testimony of facts. For know well that our present responsibility has become an occasion of humility for us. So we shall forget you only when we forget ourselves. Never, then, make our occupations a sign of character and malice.

### Scripture references

- John 13:35: allusion, high confidence
- 1 Tim 3:6: quotation, high confidence

### Translation notes

- Letter 56 (Benedictine). Scripture: John 13:34–35; 1 Tim 3:6.

### Citation (SBL)

Basil, Ep. 56 (PG 32:404c–405d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-56).

## Letter 57

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-57
- Source: PG 32:408a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Fragment: Basil praises Meletius's letters and longs to meet him in person.

### Greek text

περ οἶν εἴπης τοῖς γράμμασιν ἔνεστιν ἀγαθόν, Ἀπὸ γὰρ ἀγαθῆς καρδίας ἀγαθόν ἐστι τὸ περισσεῦον. Εἰ δὲ καταξιωθείημεν ταῖς σαῖς προσευχαῖς, ἓως ἐσμεν ἐπὶ γῆς, καὶ τῆς κατʼ ὀφθαλμοὺς συντυχίας, καὶ παρʼ αὐτῆς τῆς ζώσης φωνῆς λαβεῖν ὠφέλιμα διδάγματα, ἣ ἐφόδια πρός τε τόν ἐνεστῶτα αἰῶνα καὶ τόν μέλλοντα, τοῦτο οἶν μέγιστον τῶν ἀγαθῶν ἐκρίναμεν, καὶ προοίμιον τῆς παρά Θεοῦ ευμενείας ἑαυτοῖς ἐτιθέμεθα.Καὶ ἤδη γε τῆς ὁρμῆς εἰχόμεθα ταύτης, εἰ μὴ οι γνησιώτατοι καὶ τά πάντα φιλ-

### English translation (Claude)

… whatever you say in your letters has goodness in it; for from a good heart what overflows is good. And if, through your prayers, we should be thought worthy, while we are on earth, of meeting you face to face, and of receiving from your living voice itself profitable teachings, or provisions for the present age and for the age to come, we should judge this the greatest of goods, and count it a prelude of God's favor. And indeed we were already set on this purpose, had not our most genuine and in every way loving …

### Scripture references

- Matt 12:34–35: allusion, medium confidence

### Translation notes

- Letter 57 (Benedictine), to Meletius, bishop of Antioch. Its heading and opening, and its end, are lost in the scan (“…”). “From a good heart”: cf. Matt 12:34–35.

### Citation (SBL)

Basil, Ep. 57 (PG 32:408a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-57).

## Letter 58

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-58
- Source: PG 32:408b–409d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil rebukes his brother Gregory of Nyssa for three times bringing him forged letters of reconciliation from their uncle, and asks for a proper invitation.

### Greek text

Γρηγορίῳ ἀδελφῷ. Πῶς ἄν σοι δʼιά γραμμάτων μαχεσθείην; Πῶς δʼ οἷν ἀξίως σου καθαψαίμην τῆς περὶ πάντα χρηστότητος; Τρίτον τίς, εἰπέ μοι, τοῖς αὖτοζ περι πίπτει δικτύοις Τρίτον τίς τῇ αὐτῇ περιπίπτει πάγῃ; Οὐδʼ ἄν τῶν ἀλόγων τι τοῦτο ῥαδίως πάθοι. Μίαν μοι συμπλάσας ἐπιστολὴν ἐκόμισας, ὡς παρά τοῦ αἰδεσιμωτάτου ἐπισκόπου καὶ κοινου θείου ἡμῶν, ἀπατῶν με, οὐκ οἶδα ἀνθʼ ὅτου. Ἐδεξάμην ὡς παρʼ ἐπισκόπουδιὰ σοῦ κομισθεῖσαν. Τί γὰρ οὐκ ἓμελ).ον; Ἐπέὃειξα πολλοῖς τῶν φίλων ὑπὸ περιχαρείας, ηὐχαρίστησα τῷ Θεῷ. Πλέγχθη τό πλάσμα, αὐτοῦ τοῦ ἐπισκόπου δʼιά τῆς ἰὸίας φωνῆς ἀρνησαμένου. Κατησχύνθημεν ἐπʼ ἐκείνηο ηὗξάμεθα ἡμῖν διαστῆναι τὴν γῆν, ῥᾳδιουργίας κα ψεύδους καὶ ἀπάτης ὁνείὸει περιβληθὲντες, Δευτέραν πάλιν ἀπέδωκάν μοι, ὡς διὰ τοῦ οἰκέτου σου Ἀστερίου, παρʼ αὐτοῦ τοῦ ἐπισκόπου μοι ἀποσταλεῖσαν. Οὐδὲ ἐκείνην ἀληθῶς αὐτὸς ό ἐπίσκοπος διεπέμψατο, ὡς ό αἰδεσιμὼτατος ἀδελφὸς Ἄνθιμοῖ ἡμῖν ἀπήγγειλε. Τρίτην πάλιν Ἄδαμάντιος ἧκε πρὸς ἡμᾶς κομίζων. Πῶς ἔδει με δέξασθαι ὃιά σον καὶ τῶν σῶν πεμπομένηνς Ηῦξάμην ἄν λίθου καρδίαν ἔχειν, ὣστε μήτε τῶν παρελθόντων μεμνῆσθαι, μήτε τῶν παρόντων αἰσθάνεσθαι, ὑπὲρ τοῦ πᾶσαν πληγὴν εἰς γῆν κεκυφὼξ φέρειν ὡς τὰ βοσκήματα. Ἀλλὰ τί πάθω πρὸς τόν ἐμαυτοῦ λογισμὸν, μετὰ μίαν καὶ δευτέραν πεῖραν οὐδὲν δυνάμενον ἀνεξετάστως προσίεσθαι; Ταῦτα τῆς σῆς ἁπλότητος καθαπτόμενος ἔγραψα, ἣν οὐδʼ ἄλλως πρέπουσαν Χρισπιανοῖς, τῷ παρόντι καιρῷ ὁρῶ μὴ ἁρμόζουσαν ’ ἶνα πρὸς γοῦν τό ἑφεξῆς ἑαυτὸν τε φυλάττοις, κάμοῦ φείδῃ · ἐπειδὴ, δεῖ γάρ με πρός σὲ μετὰ παρρησίας εἰπεῖν ἀναξιόπιστος εἶ τῶν τοιούτοιν διάκονος. Πλὴν οἰτινες ἄν ὦσιν οἱ ἐπεσταλκότες, ἀπεκρινάμεθα αὐτοῖς τὰ εἰκότα. Εῖτε οὖν αὐτὸς ἀπόπειραν μοι καθιεὶς, εἶτε τῷ ὄντι παρὰ τῶν ἐπισκόπων λαβὼν, τὴν ἐπιστολὴ, ’ ἔπεμψας, ἔχεις τὰς ἀποκρίσεις. Σὲ δὲ ἄλλα εἰκός ἦν τῷ παρόντι φροντίζειν, ἀδελφόν τε ὄντα, καὶ μήπω τῆς φύσεως ἐπιὶελησμένον, μηδὲ ἐν ἐχθροῦ μοίρᾳ ἡμᾶς ὁρῶντον ἐπειδὴ εἰς βίον παρήλθομεν συντρίβοντα μὲν ἡμων τὸ σῶμα, κακοῦντα 6": καὶ τὴν ψυχὴν τῷ ὑπερβαίνειν τὴν ἡμετέραν δύναμιν, Ἀλλʼ ὅμως ἐπειδὴ οὕτως ἐκπέπολέμωσαι, τούτου ἕνεκεν παρεῖναί σε ἔδει νῦν, καὶ κοινωνεῖν τῶν πραγμάτων. Ἀδελφοί γὰρ, φησὶν, ἐν ἀνάγκαις ἴστωσαν χρήσιμοι. lii δὲ τῷ ὄντι συντυχίαν ἡμετέραν καταδέχονται οἰ αἰὸεσιμώτατοι ἰπίσκοποι, καὶ τόπον ἡμῖν ὡρισμένον καὶ καιρόν γνωρισάτωσαν, καὶ διʼ ἰδίων ἡμᾶς ἀνθρώπων μεταστειλάσθωσαν. Ὠσπερ γὰρ πρὸς τὸ ἀπαντῆσαι αὐτὸς πρὸς τόν ἐμαυτοῦ θεῖον οὐκ ἀπαξιῶ, οὕτως, ἰὰν μὴ μετὰ τοῦ π·οὲποντος σχήματος ἡ κλῆσις γένηται, οὐκ ἀνεξομαι.

### English translation (Claude)

To his brother Gregory. How could I fight with you by letter? How could I rebuke you as you deserve for your simplicity in all things? Tell me, who falls a third time into the same nets? Who falls a third time into the same trap? Not even a dumb animal would easily suffer this. You brought me one letter you had fabricated, as from our most reverend bishop and common uncle, deceiving me, I do not know why. I received it as from the bishop, brought by you. Why should I not? In my great joy I showed it to many of my friends; I thanked God. The fabrication was exposed when the bishop himself denied it with his own voice. We were put to shame by it; we prayed that the earth might open for us, clothed as we were with the reproach of trickery, falsehood, and deceit. Again they gave me a second, as sent to me by the bishop himself through your servant Asterius. Not even that one did the bishop himself really send, as our most reverend brother Anthimus reported to us. Again Adamantius came to us bringing a third. How ought I to receive one sent through you and your people? I could have wished to have a heart of stone, so as neither to remember the past nor perceive the present, so as to bear every blow bowed to the ground like cattle. But what am I to do with my own reason, which after one and a second trial can accept nothing without examination? I have written these things rebuking your simplicity, which, unbecoming to Christians in any case, I see is unsuited to the present time; so that at least for the future you may guard yourself and spare me; since (for I must speak to you with frankness) you are an untrustworthy minister in such matters. However, whoever the writers may be, we have replied to them fittingly. So whether you sent the letter yourself to test me, or really received it from the bishops, you have the answers. But it would have been fitting for you to be concerned about other things at present, being my brother and not having yet forgotten nature, nor regarding us in the position of an enemy; since we have entered on a life that wears out our body and afflicts our soul too, because it exceeds our strength. Yet since you have been so hostile, for this reason you ought to be present now and share in our affairs. For “let brothers,” it says, “be useful in necessities.” And if the most reverend bishops really accept a meeting with us, let them make known to us a fixed place and time, and summon us through their own people. For just as I do not refuse to go to meet my own uncle, so, if the invitation is not made in the fitting form, I will not put up with it.

### Scripture references

- Prov 17:17: quotation, high confidence

### Translation notes

- Letter 58 (Benedictine), to his brother Gregory (of Nyssa). The bishop is their uncle, also named Gregory, with whom Basil was at odds. “Let brothers be useful in necessities” is Prov 17:17 (LXX).

### Citation (SBL)

Basil, Ep. 58 (PG 32:408b–409d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-58).

## Letter 59

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-59
- Source: PG 32:409d–413b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil breaks a long silence with his uncle Gregory, a bishop estranged from him, and begs him to restore peace for the churches' sake.

### Greek text

Γρηγορίῳ θείῳ.. 1. Ἐσιὼπησα. Μὴ καὶ ἀεὶ σιωπήσομαι, καὶ ανέξομαι ἐπὶ πλεῖον τὴν δνσφορωτάτην ζημίαν τῆς σιωπῆς κυρῶσαι κατʼ ἐμαυτοῦ μήτε αύτὸς ἔπιστέλλων, μήτε ἀκούων προσφθεγγομένου; Ἐγὼ μὲν γὰρ, μέχρι τοῦ παρόντος ἐγκαρτερήσας τῷ σκυθρωπῷ τούτῳ δόγματι, ἡγοῦμαι πρέπειν κάμοὶ τὰ τού προφήτου λέγεινʼ ὅτι Ἐκαρτίρησα ὡς ἡ τίκτουσα · ἀεὶ μὲν ἐπιθυμῶν ἦ συντυχίας ἦ λόγων, ἀεὶ δε ἀποτυγχάνων δ ιὰ τὰς ἁμαρτίας τὰς ἐμαυτοῦ. Ou’ γὰρ δὴ ἀλλην τινὰ αἰτίαν ἔχω τοῖς γινομένοις ἐπινοεῖν, πλήν γε δὴ τοῦ πεπεῖσθαι παλαιῶν ἁμαρτημάτων ἐκτιννύιιν δίκας, ἓν τῷ χωʼ ρισμῷ τῆς ἀγάπης σου · εἰ δὴ καὶ ὀνομάζειν χωρισμόν, ὅσιον ἐπὶ σοῦ, καὶ οὑτινοσοῦν τῶν τυχόντων, μὴ ὅτι γε ἡμῶν, οἷς ἐξ ἀρχῆς ἐν πατρὸς γέγονας χώρᾳ. Ἀλλʼ ἡ ἁμαρτία μου νυν, οἷα νεφέλη βαθεῖά τις ἐπισχοῦσα, πάντων ἐκείνων ἄγνοιαν ἐνεποίησεν. Ὀταν γὰρ ἀπίδω, πλὴν τοῦ ἐμοὶ λύπην τὸ γινόμενον φέρειν, μηδὲν ἕτερον ἕξ αὐτοῦ κατορθούμενον, πῶς ούχὶ εἰκότως ταῖς ἐμαυτοῦ κακίαις ἀνατίθημι τὰ παρόντα; Ἀλλʼ εἶτε ἀμαρτιαι τῶν συμβάντων αἰτίαι, τοῦτό μοι πέρας ἔστω τῶν δυσχερῶν· εἴτε τί τὸ οἰκονομούμενον ἧν, ἐξεπληρώθη πάντως τὸ σπουδαζόμενον. Οὐ γὰρ ὀλίγος ὀ τῆς ζημίας χρόνος. Διὸ, μηκέτι στέγων, πρῶτος ἔρρηξα φωνὴν, παρακαλῶν ἡμῶν τε αὐτῶν ἀναμνησθῆναι καὶ σεαυτοῦ, ὃς πλέον ἦ κατά τὸ τῆς συγγενείας εἰκὸς, παρὰ πάντα τὸν βίον τὴν κηδεμονιαν ἡμῶν ἐπεδείξω, καὶ τὴν πόλιν νῦν ἡμῶν ἕνεκεν ἀγαπᾷν, ἀλλὰ μὴ διʼ ἀλλοτριοῦν σαυτόν τῆς πόλεως. 2. Εἰ τις οὖν παράκλησις ἄν Χριστῷ, εἴ τις κοιc νωνία Πνεύματος, ει τινα σπλάγχνα καὶ οἰκτιρμοὶ, πλήρωσον ἡμῶν την εὐχήν· ἐνταῦθα στῆσον τὰ κατηφῆ, ἀρχὴν τινα δός τοῖς φαιδροτέροις πρὸς τὸ ἑξῆς, αὐτὸς τοῖς ἄλλοις καθηγούμενος ἆπὶ τὰ βίλτιστα, ἀλλʼ ούχὶ ἀκολουθῶν ἑτέρῳ ἐφʼ ἂ μὴ δεῖ. Καὶ γὰρ οὐδὲ σώματος χαρακτὴρ ἴδιος οὕτω τινὸς ένομίσθη, ὡς τῆς σῆς ψυχῆς τό εἰρηνικόν τε καὶ ᾖμερον. Πρέποι δʼ ἂν οὖν τῷ τοιούτῳ τοὺς ἄλλους ἂκειν πρὸς ἑαυτὸν, καὶ παρέχειν πᾶσι τοίς ἐγγίζουσί σοι, ὥσπερ μύρου τινὸς εὐωδίας, τῆς τοῦ σοῦ τρόπου χρηστότητος ἀναπίμπλασθαι. Καὶ γὰρ εἶ τι καὶ ἀντιτεῖνον ἐστι νῦν, ἀλλὰ μικρὸν ὕστερον καὶ αύτό τό τῆς εἰρήνης ἀγαθόν ἐπιγνώσεται. Ἕως δʼ ἆν ἓν τῆς διαστάσεῶς αἱ διαβολαὶ χώραν ἔχωσιν, ἀνάγκη ἀεί τὰς ὑποψίας ἰπὶ τὸ χεῖρον συναύξεσθαι. Ἐστι μὲν οὖν οὐδε ἐκείνοις πρέπον ἀμελεῖν ἡμῶν, πάντων δὲ πλέον τῇ τιμιότητί σου. Καὶ γὰρ εἰ μεν ἀμαρτάνομίν τι, βελτίους ἕσόμεθα νουθετούμενοι. Τοῦτο δε ἄνευ συντυχίας ἀμήχανον. Εἰ δὲ μηδὲν ἀδικοῦμεν, ἀντὶ τίνος μισοῦμεθα; Ταῦτα μεν δὴ οὖν τὰ τῆς ἰδίας ἐμαυτοῦ δικαιολογίας προῖσχομαι. 3. Ἃ δʼ ἂν ὑπὲρ ἑαυτῶν αἱ Ἐκκλησίαι εἴποιεν, οὐκ εἰς καλὸν τῆς διαστάσεως ἡμῶν ἀπολαύουσαι, βέλτιον μὲν σιωπᾷν, Οὐ γὰρ ἵνα λυπήσω, τοῖς λόγοις κέχρημαι , ἀλλʼ ῖνα παύσω τὰ λυπηρά. Τὴν δὲ σὴν σύνεσιν πάντως οὐδὲν διαπέφευγεν, ἀλλὰ πολλῷ μείζω καὶ τελειότερα ὧν ἡμεῖς νοοῦμεν, αὐτὸς ἂν ἐξεύροις τῇ διανοίᾳ, καὶ ἄλλοις εἴποις, ὃς γε καὶ εἶδες πρὸ ἡμῶν τὰς βλάβας τῶν Ἐκκλησιὼν, καὶ λυπῇ μᾶλλον ἡμῶν, πάλαι δεδιδαγμένος παρὰ τοῦ Κυρίου μηδενὸς τῶν ἕλαχίστων καταφρονεῖν. Νυνὶ δὲ ἡ βλάβη οὐκ εἰς ἕνα ἦ δεύτερον περιορίξεται, ἀλλά πόλεις ὅλαι καὶ δῆμοι τῶν ἡμετέρων παραπολαύουσι συμφορῶν, Τὴν γὰρ ἐπὶ τῆς ὑπερορίας φήμην τί χρὴ καὶ λέγειν ὁποία τις ἔσται περὶ ἡμῶν ; Πρέπει οὖν ἂν τῇ σῇ μεγαλοψυχίᾳ τό μεν φιλόνεικον ἑτέροις παραχωρεῖν· μᾶλλον δε κάκείνων ἐξελεῖν τῆς ψυχῆς, εἴπερ οἷόν τεο αὐτὸν δὲ ὃ ιʼ ἀνεξικακίας νικῆσαι τὰ λυπηρά. Τό γὰρ ἀμύνεσθαι παντός ἐστι τοῦ ὀργιζομένου· τό δὲ καὶ αὐτῆς τῆς ὀργῆς ὑψηλότερον εἶναι, τοῦτο δὴ μόνου σοῦ, καὶ εἴ τίς σοι τὴν ἀρετὴν παραπλήσιος. Ἐκεῖνο δὲ οὐκ ἐρῶ, ὅτι ό ἡμῖν χαλεπαίνων εἰς τοὺς μηδὲν, ἀδικήσαντας τὴν ὀργὴν ἰπαφίησιν. Εἴτε οὖν παρουσίᾳ, εἴτε γράμματι, εἴτε κλήσει τῇ πρὸς ἑαυτὸν, εἴτε ᾧπερ ἂν ἐθέλοις τρόπῳ, παραμυθησαι* ἡμῶν τὴν ψυχήν. Ἠμῐν γὰρ εὖχή ἐπὶ τῆς Ἐκκλησίας φανῆναι τὴν θεοσέβειαν σου, καὶ ἡμᾶς τε ὁμοῦ, καὶ τόν λαόν θεραπεῦσαι αὐτῇ τε τῇ ὄφει καὶ τοῖς λόγοις τῆη χάριτός σου. Ἐὰν μεν οὖν τοῦτοῇ δυνατόν, τοῦτο κράτιστον· ἐὰν δέ τι ἕτερον δόξῃ, κάκεῖνο δεξόμεθα. Μόνον παγίως γνωρίσαι ἡμῖν τὸ παριστάμενον τῇ φρονήσει σου παρακλὴθὴτι.

### English translation (Claude)

To Gregory his uncle. 1. I have kept silent. Shall I always keep silent, and endure any longer to confirm against myself the most grievous penalty of silence, neither writing myself nor hearing anyone address me? For having held out until now in this gloomy resolve, I think it fitting for me too to say the prophet's words: “I have endured like a woman in labor,” always desiring either a meeting or a word, and always failing because of my sins. For I can think of no other cause for what is happening than to be persuaded that I am paying the penalty for old sins in being separated from your love; if indeed it is right even to use the word “separation” of you and any ordinary person, let alone of us, for whom from the beginning you have been in the place of a father. But my sin now, like some deep cloud settling over me, has made me forget all those things. For when I see that nothing else is accomplished by what is happening except that it brings me grief, how could I not reasonably ascribe the present state of things to my own wickedness? But whether sins are the causes of what has happened, let this be the end of my troubles; or if there was some purpose being arranged, it has surely been accomplished, for the time of the penalty has not been short. So, no longer able to contain myself, I have been the first to break silence, urging you to remember both us and yourself, who throughout life have shown more care for us than kinship would lead one to expect, and now to love the city for our sake, and not to estrange yourself from the city on our account.
2. If, then, there is any consolation in Christ, any fellowship of the Spirit, any affection and compassion, fulfill our prayer: stop the gloom here; give a beginning to brighter things for the future, yourself leading others to what is best, and not following another to what one ought not. For no feature of the body was ever considered so characteristic of anyone as peaceableness and gentleness are of your soul. It would befit such a man to draw others to himself, and to let all who come near you be filled with the goodness of your character as with the fragrance of a perfume. For even if something is resisting now, a little later it will recognize the good of peace itself. But as long as slanders find room because of our separation, suspicions must always grow toward the worse. It is not fitting even for them to neglect us, but above all for your Honor. For if we are sinning in anything, we shall be better for being admonished; and this is impossible without a meeting. But if we do no wrong, for what are we hated? This is what I put forward in my own defense.
3. What the churches might say for themselves, as they reap no good from our dissension, it is better to pass over in silence. For I use these words not to grieve you but to put an end to grief. Nothing, surely, has escaped your understanding; you would yourself discover in your mind and tell others things much greater and more complete than we perceive, since you saw before us the harm done to the churches, and grieve more than we, having long been taught by the Lord to despise none of the least. But now the harm is not limited to one or two; whole cities and peoples share in the consequences of our misfortunes. For what need is there to say what sort of report about us there will be abroad? It would befit your magnanimity, then, to leave contentiousness to others, or rather to remove it from their souls too, if possible, and yourself to overcome the troubles by forbearance. For to retaliate belongs to anyone who is angry; but to be above anger itself belongs to you alone, and to anyone like you in virtue. I will not say that one who is vexed with us pours out his anger on those who have done no wrong. So whether by your presence, by letter, by a summons to yourself, or in any way you wish, comfort our soul. For it is our prayer that your Godliness may appear in the church and heal both us and the people by your very sight and by the words of your grace. If this is possible, it is best; if something else seems good, we shall accept that too. Only be pleased to make known to us clearly what your prudence decides.

### Scripture references

- Isa 42:14: quotation, high confidence
- Phil 2:1–2: quotation, high confidence
- Matt 18:10: allusion, high confidence

### Translation notes

- Letter 59 (Benedictine), to Gregory, Basil's uncle, a bishop (cf. Letter 58). Scripture: Isa 42:14; Phil 2:1; Matt 18:10.

### Citation (SBL)

Basil, Ep. 59 (PG 32:409d–413b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-59).

## Letters 60, 61

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-60
- Source: PG 32:416a–417b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil accepts his uncle Gregory's letter and asks him to set a meeting; a second letter supports Athanasius's excommunication of the governor of Libya, a Cappadocian.

### Greek text

τούς οἰκείους ποιησει. Ἀλλά καὶ τῶν τοῦ σωματος ἀρρωστημάτων, καὶ τῶν amr»? ἀλγεινῶν τῆς ψυχῆς, παραμυθίαν ἡγησάμην εἶναι την τοῦ ἀνδρὸς παρουσίαν· τοῖς τε παρά τῆς τιμιότητος σου διʼ αὐτοῦ κομισοεῐσι γράμμασιν ύπερήσύην· ἆ καὶ ἐκ πολλοῦ μοι ἐπεθύμουν ἐλθεῖν, οὐκ ὧλου τινος ἕνεκεν, ἦ τοῦ μὴ καὶ ἡμᾶς τι σκυθρωπὸν διήγημα τῷ βίῳ προσθεῖναι, ὡς ἄρα τις εἰη τοῖς οἰκειοτάτοις πρὸς ἀλλήλους διάστασις· ἡδονὴν μεν ἐχθροῖς παρασκευάζουσα, φίλοις δὲ συμφορὰν, ἀπαρέσκουσα δὲ (θεῷ, τῷ ἓν τῇ τελεία ἀγάπη τὸν χαρακτῆρα τῶν ἑαυτοῦ μαθητων θεμένῳ, Διὸ καὶ ἀντιφθέγγομαι ἀναγκαίως εὔχεσθαί σε ὑπὲρ ἡμῶν παρακαλοῦν, καὶ τά ἄλλα κήδεσθαι ἡμῶν ὡς οἰκείων. Τὸν δε νοῦν τῶν γινομένων ἐπειδὴ αύτοὶ ὑπὸ ἀμαθείας συνιέναι οὐκ ἔχομεν, ἐκεῖνον ἐκρίναμεν ἀληθῆ εἶναι νοαιζειν, ὃν ἂν αὐτὸς ἡμῖν ἐξηγήσασθαι καταξιὼσης. ’Λνάγκη ὃε καὶ τά λειπόμενα παρά τῆς σῆς μεγαλονοίας ὁρισθῆναι, την συντυχίαν ἡμῶν την πρὸς ἀλλήλους, καὶ καιρὸν τὸν πρέποντα, καὶ τόπον ἔπιτηδειον. Εἵπερ οὖν ὅλως ἀνέχεται καταβῆναι πρὸς την ταπείνωσιν ἡμῶν η σεμνά-ης σου, καὶ λόγου τινὸς μεταδοῦναι ἡμῖν, εἴτε μετʼ ἄλλων, εἴτε κατά σεαυτὸν βούλει γενέσθαι την συντυχίαν, ὑπακουσόμεθα, τοῦτο ἅπαξ· ἑαυτοῖς συμβουλεύσαντες, δουλεύειν σοι ἐν ἀγάπη, καὶ ποιεῖν ἐκ παντὸς τρόπον τά εἰς δόξαν Θεοῦ παρά τῆς εύλαβειας σου ἡμῖν ἐπιτασσόμενα. Τὸν δι αἰδεσιμὼτατον ἀδελφὸν οὐδὲν ἠναγκάσαμεν ἀπὸ γλώττης εἰπεῖν ἡμῖν· διότι οὔτε πρότερον μεμαρτυρημένον εἶχε τὸν λόγον ὑπὸ τῶν ἔργων. Ἀθανασίῳ, ἑπισκὸπῳ Ἀλεξανδρείας. Ἐνὲτυχον τοῖς γράμμασι τῆν σῆς ὁσιότητος, διʼ ὧν τοῦ ἡγεμονος τῆς Λιβύης, τοῦ δυσωνύμου ἀνδρὸς, κατεστέναξας. Καὶ ὠδυράμεθα μεν τὴν ἡμετέραν πατρίδα, ὅτι τοιούτων κακῶν μήτηρ ἐστί καὶ τροφός· ὠδυράμεθα δι καὶ την γείτονα τῆς ἡμετέρας ΔΧιιῗύην, τῶν ἡμετέρων κακῶν ἀπολαύουσαν, καὶ θηριώδει ἤθει παραδοθεῖσαν ἀνδρὸς ὠμότητί τε ὁμοῦ καὶ ἀκολασία συζῶντος. Τουτο ἦν Οὐαί σοι, πόλις, ἄρα τοῦ Ἐκκλησιαστοῦ τὸ σοφόν ο ἧς ὁ βασιλεὺς σου νεώτερος (ἐνταῦθα δέ ἐστί τ τι καὶ χαλεπώτερον), καὶ οἱ ἄρχοντές σου οὐκ ἀπὸ νυκτὸς ἐσθίουσιν, ἀλλὰ μεσούσης τῆς ἡμέρας ἀκολασταίνουσι, βοσκημάτων ἀλογώτερον ἀλλοτρίοις γάμοις ἐπιμαινὸμενοιῑ Ἐκεῖνον μὲν οὖν αἱ μάστιγες μένουσι παρὰ τοῦ δικαίου κριτοῦ, τῷ ἴσῳ μέτρῳ ἀνι τιμετρηθησόμεναι, ἃς αὐτὸς προλαβὼν ἐπέθηκε τοῖς ἁγίοις αὐτοῦ. Ἐγνωρίσθη δε καὶ Ἐκκλησία ἡμῶν ἐκ τῶν γραμμάτων τῆς σῆς θεοσεβείας, καὶ ἁποτροπαιον αὑτὸν πάντες ἡγήσονται, μὴ πυρὸς, μή ὓδατος, μὴ σκέπης αὐτῷ κοινωνοῦντες, εἴπερ τι ὄφελος τοῖς οὕτω κεκρατημένοις κοινῆς καὶ ὁμοψήyou καταγνώσεως, Ἀρκοῡσα δε αὐτῇ στήλη, καὶ αὐτὰ τὰ γράμματα ἀναγινωσκόμενα πανταχοῦ, 0') γαρ ὅιαλείῷομεν πᾶσίν αὐτοῦ καὶ οἰκείοις καὶ pilai; καὶ ξένοις ἐπιδεικνύντες· Πάντως δὲ, κᾶν μὴ ἅψωνται αὑτοῦ παραχρῆμα τὰ ἐπιτίμια, ὥσπερ τοῦ Φαραὼ, ἀλλʼ εἰς ὕστερον ποτε βαρεῖαν αὐτῷ καὶ ἀλγεινὴν τὴν ἀνάδοσιν οῖσει.

### English translation (Claude)

… will make his own. Indeed, I considered the man's presence a consolation both for the illnesses of my body and for the pains of my soul; and I rejoiced greatly at the letter from your Honor brought by him, which I had long desired to receive, for no other reason than that we too might not add a gloomy tale to the world, namely that there was some division between those most closely related to one another, a thing that gives pleasure to enemies and misfortune to friends, and displeases God, who set the mark of his disciples in perfect love. So I reply as I must, asking you to pray for us and in other respects to care for us as your own. And since we ourselves, through ignorance, cannot understand the meaning of what has happened, we have decided to consider true whatever meaning you yourself may deign to explain to us. It remains necessary for your magnanimity to settle the rest: our meeting with one another, a fitting time, and a suitable place. If, then, your Reverence will at all condescend to come down to our lowliness and share some conversation with us, whether you wish the meeting to take place with others or by yourself, we shall obey, having once resolved within ourselves to serve you in love and to do in every way whatever your Piety commands us for the glory of God. We did not compel our most reverend brother to tell us anything by word of mouth, because his word had not before been borne out by deeds.
[Letter 61] To Athanasius, bishop of Alexandria. I have read your Holiness's letter, in which you groaned over the governor of Libya, that man of ill-omened name. And we lamented our homeland, because it is the mother and nurse of such evils; and we lamented also Libya, our neighbor, which reaps the fruit of our evils and has been handed over to the beastly character of a man who lives at once with cruelty and licentiousness. This was the wisdom of Ecclesiastes: “Woe to you, O city, whose king is a youth” (and here there is something even worse) “and whose princes eat,” not after the night is over, but in the middle of the day they act licentiously, raving after other men's wives more irrationally than cattle. The scourges of the just Judge await him, to be measured back to him in equal measure, which he himself first laid on his saints. Our church has been informed from your Godliness's letter, and all will hold him accursed, sharing with him neither fire nor water nor shelter, if indeed there is any profit in a common and unanimous condemnation for those so possessed. The letter itself, read everywhere, is a sufficient pillar of shame for him; for we do not cease showing it to all his relatives, friends, and strangers. In any case, even if the penalties do not touch him at once, as with Pharaoh, they will one day bring him a heavy and painful return.

### Scripture references

- John 13:35: allusion, high confidence
- Eccl 10:16: quotation, high confidence
- Matt 7:2: allusion, high confidence
- Exod 7:14: allusion, low confidence

### Translation notes

- This staged ref holds two letters. Letter 60 (Benedictine), to Gregory his uncle: its heading and opening are lost in the scan (“…”). [Letter 61], to Athanasius of Alexandria, whose heading stands in the text: Athanasius had excommunicated the governor of Libya, a native of Cappadocia, and asked Basil's church to shun him. Scripture: John 13:35 (love as the mark of disciples); Eccl 10:16; Matt 7:2; Exod 7–12 (Pharaoh).

### Citation (SBL)

Basil, Ep. 60 (PG 32:416a–417b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-60).

## Letter 62

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-62
- Source: PG 32:417c–417d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles the church of Parnassus on its bishop's death and urges them to provide for a worthy successor.

### Greek text

,Τῇ Ἐκκλησία Παρνασσοῦ παραμυοητικὴ, Καὶ ἔθει ἑπόμενοι παλαιῷ ἐκ μακρᾶς τῆς ἀκολουθίας κεκρατηκότι, καὶ τὸν καρπον τοῦ Πνεύματος, τὴν κατὰ Θεὸν ἀγάπην, ὑμῖν ἐπιδεικνύμενοι, δια τοῦ γράμματος τὴν εὐλάβειαν ὑμῶν ἐπισκεπτόμεθα, κοινωνοῦντες ὑμῖν τῆς τε ἐπὶ τῷ συμβάντι λύπης, καὶ τῆς φροντίδος τῶν ἐν χερσίν. ’Υπὲρ μὲν οὖν τῶν ὶυπῃρῶν τοσοῦτον λέγομεν, ὅτι καιρὸς ἡμῖν ἀποβλέψαι πρὸς τα τοῦ Ἀποστόλον παραγγέλματα, καὶ μὴ λυπεῖσθαι Ὠς καὶ οἱ λοιποὶ, οἱ μὴ ἔχοντες ἐλπίδα · οὗ μὴν οὐδʼ ἀπαθῶς ἔχειν τρὸς τὸ συμβὰν, ἀλλὰ τῆς μεν ζημίας αἰσθάνεσθαι, ὑπὸ δὲ τῆς λύπης μὴ καταπίπτειν, τὸν μὲν ποιμένα τοῦ τέλους μακαρίζοντας, ὡς ἐν γὴρᾳ πίονι τήν ζωὴν καταλύσαντα, καὶ ταῖς μεγίσταις παρα τοῦ Κυρίου τιμαῖς ἐναναπανσάμενον. Περὶ δὲ τῶν λοιπῶν ἐκεῖνα παραινεῖν ἔχομεν, ὅτι προσήκει, πᾶσαν ἀποθεμένους κατήφειαν, ἑαυτῶν γενέσθαι, καὶ πρὸς τὴν ἀναγκαίαν πρόνοιαν τῆς Ἐκκλησίας διαναστῆναι ὅπως ἂν ὁ οἷγιος Θεὸς ἐπιμεληθείη τοῦ ἰδίου ποιμνίου, καὶ παράσχοιτο ὑμῖν ποιμένα κατα τὸ αὐτοῦ θέλημα, ποιμαίνοντα ὑμᾶς μετʼ ἐπιστήμη ς-

### English translation (Claude)

To the church of Parnassus, a letter of consolation. Following an old custom that has prevailed through a long tradition, and showing you the fruit of the Spirit, love according to God, we visit your Piety by letter, sharing with you both the grief at what has happened and the concern for what lies at hand. About the grief we say this much: that it is time for us to look to the Apostle's precepts, and not to grieve as the rest who have no hope; not, however, to be unfeeling toward what has happened, but to feel the loss without being cast down by grief, calling the shepherd blessed in his end, since he ended his life in a rich old age and has gone to his rest with the greatest honors from the Lord. About the rest we have this advice: that you should put away all dejection, come to yourselves, and rise up to the necessary provision for the church, so that the holy God may care for his own flock and give you a shepherd according to his will, who will shepherd you with knowledge …

### Scripture references

- Gal 5:22: allusion, high confidence
- 1 Thess 4:13: quotation, high confidence
- Gen 15:15: allusion, medium confidence
- Jer 3:15: quotation, high confidence

### Translation notes

- Staged as 61; this is Letter 62 (Benedictine). The end may be incomplete in the scan (“…”). Scripture: Gal 5:22; 1 Thess 4:13; Gen 15:15 (a rich old age, LXX); Jer 3:15.

### Citation (SBL)

Basil, Ep. 62 (PG 32:417c–417d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-62).

## Letter 63

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-63
- Source: PG 32:420a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil offers his friendship to the governor of Neocaesarea, whom he knows only by report through Elpidius.

### Greek text

Α Ἡγεμόνι Νεοκαισαρείας. Τόν σοφὸν ἄνδρα, κᾶν ἑκὰς ναίη χθονὸς, κᾶν μή· ποτʼ αὐτόν ὄσσοις προσίδω, κρίνω φίλον ° Εὐριπίδου ἐστὶ τοῦ τραγικοῦ λόγος. Ὠστε, εἰ, μήπω τῆς κατʼ ὀφθαλμοὺς ἡμῖν σύντυχίας την γνῶσιν σου τῆς με· γαλοφυῖας χαρισαμένης, φαμὲν εἶναι φίλοι σου καὶ συνήθεις, μη κολακείαν εἶναι τὸνλόγον κρίνῃς. Ἐχοnev γὰρ φήμην πρόξενον τῆς φιλίας, μεγαλοφὼνως τὰ σὰ πᾶσιν ἀνθρώποις συμβοῶσαν. Ἀφʼ οὗ μέντοι και τῷ αἱδεσιμωτάτῳ Ἐλπιὸίφ συνετύχομεν, τοσοῦτόν σε ἐγνωρίσαμεν, καὶ οὕτω κατʼ ἄκρας €00.03καμέν σου, ὡσανεὶ πολὺν χρόνον συγγεγονότες, καὶ διὰ μακρᾶς τῆς πείρας τῶν ἐν σοὶ καλῶν την γνῶσι ἔχοντες. Οὐ γὰρ ἐπαύσατο ὁ ἀνὴρ ἕκαστα ἡμῖν τῶν περὶ σε διηγούμενος τό μεγαλοπρεπὲς τῆς ψυχῆς, τοῦ φρονήματος τό ἀνάστημα, τῶν τρόπων τὴν ἠμερὸτητα · ἐμπειρίαν πραγμάτων, σύνεσιν γνωμης, σεμνοτητα βίον, φαιδρότητι κεκραμένην ο λόγου δύναμιν, τάλλα ὅσα αὐτὸς μὲν διὰ πολλῆς τῆς πρὸς ἡμᾶς ὁμιλίας ἀπηριθμήσατο, ἡμῖν δὲ γράφειν οὐκ ἧν δυνατόν, ἵνα μὴ ἔξω τοῦ μέτρου τὴν ἐπιστολήν προαγάγωμεν. Πῶς οὖν οὐκ ἔμελλον τὸν τοιοῦτον; πῶς γοῦν ἠδυνάμην ἐμαυτοῦ κρατῆσαι, πρὸς τὸ μὴ οὐχὶ καὶ ἐκβοῶν το τῇς ψυχῆς ἐμαυτοῦ πάθος διασημαίνειν ; Δέχου τοίνυν τὴν προσηγορίαν, ὦ θαιμάσιε, ἐκ φιλίας ἀληθινῆς καὶ ἀδόλου σοι. προσαγομένηνο πόρρω φὰρ θωπείας δουλοπρεποῦς τα ἡμέτερα ’ καὶ ἔχε ἡμᾶς τῷ καταλόγῳ τῶν σέαυτοῦ φίλων ἐναριθμίους, γράμμασι. συνεχέσι σαυτόν τε δεικνὺς καὲ παραμυθούμενος τὴν ἀπόλειψιν.

### English translation (Claude)

To the governor of Neocaesarea. “The wise man, though he dwell in a distant land, though I never see him with my eyes, I judge my friend”: it is a saying of Euripides the tragedian. So if, though meeting face to face has not yet granted us knowledge of your Magnanimity, we say that we are your friends and intimates, do not judge the word to be flattery. For we have report as the broker of our friendship, loudly proclaiming your qualities to all men. Ever since we met the most reverend Elpidius, we have come to know you so well, and have been so completely captured by you, as though we had been together a long time and had knowledge of your good qualities through long experience. For the man did not stop telling us everything about you: the magnificence of your soul, the loftiness of your mind, the gentleness of your manners, your experience in affairs, the soundness of your judgment, the dignity of your life blended with cheerfulness, the power of your speech, and all the rest that he enumerated in his long conversation with us, but which we could not write without carrying our letter beyond measure. How, then, could I not love such a man? How could I master myself so as not to declare aloud the feeling of my soul? Accept, then, this greeting, my admirable friend, offered to you from a true and guileless friendship; for our ways are far from servile flattery; and count us in the list of your friends, showing yourself to us and consoling our absence by frequent letters.

### Extrabiblical texts

- Euripides, fr. 902 (Euripides (plays and fragments)): quotation, high confidence

### Translation notes

- Letter 63 (Benedictine). The verse is Euripides, a fragment of an unknown play (fr. 902 Nauck).

### Citation (SBL)

Basil, Ep. 63 (PG 32:420a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-63).

## Letter 64

- URL: https://sophiascriptura.com/fathers/basil-epistulae/52/#p-64
- Source: PG 32:420a–421a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Hesychius that Elpidius's praise has made him long for a visit.

### Greek text

Ησυχίῳ. Ἐμὲ πολλὰ μὲν ἧν καὶ ἐξ ἀρχῆς τὰ συνάπτοντά σου τῇ τιμιότητι, ὅ τε περὶ λόγους κοινός ἔρως, πολλαχοῦ παρὰ τῶν πεπειραμένων περιφερόμενος, ἦ τε πρὸς τόν θαυμάσιον ἄνδρα Τερέντιον ἡμῖν ἐκ παλαιοῦ φιλία · ἐπεὶ δὲ καὶ ό πάντα άριστος, καὶ πάσης ἡμῖν οἰκειότητος ὄνομα ἐκπληρῶν, ὁ αἰδεσίμώτατος ἀδελφός Ἐλπίδιος εἰς λόγους ἀφίκετο, καὶ ἕκαστα τῶν ἐν σοὶ καλῶν διηγήσατο (δυνατώτατος δε, εἰπερ τις ἄλλος, καὶ ἀρετὴν ἀνθρώπου καταμαθείν, καὶ παραστῆσαι ταυτην τῷ λόγῳ)ο τοσοῦτον ἡμῖν τὸν ἰπὶ σοὶ πόθον ἕξέκαυσεν, ὥστε εὔχεσθαι ἡμᾶς ἀπιστῆναί σέ ποτε τῇ παλαιᾷ ἑστίᾳ ἡμῶν, ἱνα μὴ ἀκοῇ μόνον, ἀλλὰ καὶ πείρᾳ τῶν ἓν σοὶ καλῶν ἀπολαύσωμεν.

### English translation (Claude)

To Hesychius. From the beginning there were many things binding me to your Honor: our common love of letters, which is spread abroad everywhere by those who have experienced it, and our old friendship with the admirable Terentius. But when our most reverend brother Elpidius, excellent in all things and fulfilling for us every claim of kinship, came to talk with us and told us each of your good qualities (and he is most able, if anyone is, both to discern a man's virtue and to present it in words), he kindled in us such a longing for you that we pray that you may one day visit our old hearth, so that we may enjoy your good qualities not only by hearsay but by experience.

### Translation notes

- Letter 64 (Benedictine).

### Citation (SBL)

Basil, Ep. 64 (PG 32:420a–421a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/52/#p-64).

## Letter 65

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-65
- Source: PG 32:421a–424a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil breaks the silence with Atarbius, urging him to love, peace, and communion with other bishops against the common danger to the churches.

### Greek text

Ἀταρβίῳ Καὶ τί πίρας ἔσται τῆς σιωπῆς, εἰ μεν, τά ἐκ τῆς ἡλικίας πρεσβεῖα ἀπαιτῶν, ἀναμένοιμι παρά σοῦ γενέσθαι τὴν ἀρχὴν τῆς προσφωνήσεως, ἡ δὲ σὴ ἀγάπη ἐπὶ πλεῖον βούλοιτο τῇ βλαβερᾴ κρίσει τῆς ἡσυχίας ἐγκαρτερεῖν ; Ἀλλʼ ὅμως ἐγὼ, τὴνέν τοῖς φιλικοῖς ἧτταν νίκης ἐχειν δύναμιν ἡγησάμενος, ὁμολογῶ σοι μὲν παραχωρεῖν τῆς ἐπὶ τῶ δοκεῖν περιγεγενῆσθαι τῆς οἰκείας κρίσεως φιλοτιμίας· αὐτὸς δι προτῶς ἐπὶ τὸ γράφειν ἦλθον, εἰδὼς, ὅτι η ἀγάπη πάντα στίγει, πάντα ὑπομένει, οὐδαμοῦ ζητεῖ τὸ ἑαυτῆς· διόπερ οὔτε ἐκπίπτει ποτέ. Ἀταπείνωτος γὰρ ὅ κατά ἀγάπην τῷ πλησίον ὑποτασσόμενος. Ὅπως οὖν καὶ αὐτὸς πρὸς γοῦν τὸ ἑξῆς τὸν πρῶτον καὶ μίγιστον καρπὸν τοῦ Πνεύματος ἐπιδεικνύμενος, τὴν ἀγάπην, ἀπορρίψῃς μεν τὸ τῶν ὀργιζομένων σκυθρωπὸν, ὅπερ ἡμῖν διὰ τῆς σιωπῆς ὑποφαίνεις, ἀναλάβῃς δε χαρὰν ἐν τῇ καρδίᾳ, εἰρήνην πρὸς τοὺς ὁμοφύχονς τῶν ἀδελφῶν, σπουδὴν καὶ μέριμναν ὑπὲρ της Ἐκιιλησιῶν ’ τοῦ Κυρίου ’δίαμονῆᾳ Γίνωσκε γὰρ, ὅτι, εἰ μὴ τόν ἴσον ἡμεῖς ἀγῶνα ὑπὲρ τῶν Ἐκκλησιῶν ἀναλάβοιμεν, ὁπόσον ἔχουσιν οἱ ἀντικειμενοι τῇ ὑγιαινούσῃ διδασκαλίᾳ εἰς καθαίρεσιν αὐτῶν καὶ παντελῆ ἀφανισμόν, οὐδεν τὸ κωλύον οἶχεσθαι μεν παρασυρεῖσαν ὑπό τῶν ἔχθρῶν τὴν ἀλήθειαν, παραπολαῦσαι δὲ τι καὶ ἡμᾶς τοῦ κρίματος, μὴ πάσῃ σπονδῇ καὶ προθυμίᾳ ἂν ὁμονοίᾳτῇ πρὸς ἀλλήλους καὶ συμπνοίᾳ τῇ κατά τὸν Θεὸν τὴν ἐνδεχομνην μέριμναν ὑπερ τῆς ἐνώσεως τῶν Ἐκκλησιῶν ὶπιδειξαμένους. Παρακαλῶ οὖν, ἔκβαλε τῆς σεαυτοῦ ψυχῆς τὸ οἴεσθαι μηδενός ἑτέρου εἰς κοινωνιαν προσδεῖσθαι. Οὐ γὰρ κατά ἀγάπην περιπατοῦντος οὐδέ πληροῦντός ἔστι τὴν ἐντολὴν τοῦ Χριστοῦ τῆς πρὸς τοὺς ἀδελφοὺς συναφείας ἑαυτὸν ἀποτέμνειν. Ἀμοίδε κάκεῖνο λογίζεσθαι την ἀγαθήν σου προαίρεσιν βούλομαι, ὅτι τὸ τοῦ πολέμου κακον κύκλῳ περιιὸν καὶ πρὸς ἡμᾶς εἰσέλθοι ποτε, κᾶν μετὰ τῶν οἰλλων καὶ ἡμεῖς τῆς ἐπηρείας παραπολαύσωμεν, τῆς εὐθυμίας μῶν μὴ ὴπροατακβαλέσθαι τοῖς ἠδικημένοις τὸν τῆς συμπαθείας ἔρανον.

### English translation (Claude)

To Atarbius. And what end will there be to our silence, if I, claiming the privileges of age, wait for the beginning of the correspondence to come from you, while your Love wishes to persist longer in the harmful decision to keep quiet? Nevertheless, considering that in matters of friendship defeat has the force of victory, I confess that I yield to you the honor of seeming to have prevailed in your own decision; and I myself have come first to writing, knowing that love bears all things, endures all things, never seeks its own, and therefore never fails. For one who submits to his neighbor in love is not humbled. So I urge you too, at least for the future, showing the first and greatest fruit of the Spirit, love, to throw off the sullenness of the angry, which you show us by your silence, and to take up joy in your heart, peace toward your like-minded brothers, and zeal and care for the continuance of the churches of the Lord. For know that, unless we take up for the churches a struggle equal to that of the opponents of sound teaching for their overthrow and complete destruction, nothing will prevent the truth from being swept away by the enemies, and we too from sharing in the condemnation, for not having shown, with all zeal and eagerness, in mutual concord and agreement according to God, all possible care for the unity of the churches. So I urge you, cast out of your soul the thought that you have no need of communion with anyone else. For to cut oneself off from union with the brothers is not the mark of one who walks in love or fulfills Christ's commandment. At the same time I want your good will to consider this too: that the evil of war, going round in a circle, may one day come in upon us as well, and that if we too, with the rest, share in the outrage, we may not find anyone to contribute sympathy to us in our wrongs, since we have not, in our time of comfort, paid our share of sympathy to those who were wronged.

### Scripture references

- 1 Cor 13:5–8: allusion, high confidence
- Gal 5:22: allusion, high confidence
- Titus 2:1: echo, medium confidence

### Translation notes

- Letter 65 (Benedictine). Atarbius was bishop of Neocaesarea. The last sentence is somewhat garbled in the OCR and translated by sense. Scripture: 1 Cor 13:5, 7–8; Gal 5:22; Titus 2:1.

### Citation (SBL)

Basil, Ep. 65 (PG 32:421a–424a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-65).

## Letter 66

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-66
- Source: PG 32:424a–425d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil urges Athanasius to win the support of the Western bishops for the East and to heal the schism at Antioch.

### Greek text

Ἀθανασίῳ, ἐπισκόπῳ Ἀλεξανδρείας, 1. Οὐδένα τοσούτον ἠγοῦμαι λυπεῖν τὴν παροῦσαν τῶν Ἐκκλησιῶν κατάστασιν, μᾶλλον δὲ σύγχυσιν, εἰπεῖν ἀληθέστερον, ὅσον τὴν σην τιμιότητα· συγκρίνοντα μεν τοίς ἀρχαίοις τανῦν, καὶ παρὰ πόσον ταῦτα ἐκείνων ἐξήλλακται λογιζόμενον, καὶ ὅτι εἰ κατὰ την αύτὴν ὁμὴν ύποῤῥέοι ἐπὶ τὸ χεῖρον τὰ πράγματα, οὐδὲν ἔσται τὸ κωλύον, εʼίσω ὀλίγου χρόνου πρὸς α”λλο τι σχῆμα παντελῶς μεθαρμοσθῆναι Ἐκκλησίας. Ταύτα πολλάκις ἐπʼ ἐμαυτοῦ γενόμενος διενοήθην, ὅτι εἰ ἡμῖν ούτως ἐλεεινὴ τῶν Ἐκκλησιὼν ἡ παρατροπὴ καταφαίνεται, ποίαν τινὰ εἰκὸς ἐπὶ τούτοις ψυχὴν ἔχειν τὸν τῆς ἀρχαίας εύσταθείας καὶ ὁμονοίας περὶ τὴν πίστιν τῶν Ἐκκλησιῶν τοῦ Κυρίου πεπειραμένον ; Ἀλλʼ ὥσπερ τὸ πολὺ τῆς λύπης τὴν σὴν τελειότητα περιίσταται, οὕτως ηγούμεθα προσήκειν καὶ τῆς ὑπερ τῶν Ἐκκλησιῶν μερίμνης τὸ πλέον τῇ σῇ διαφέρειν ’φρονησει. Πάλαι οἶδα καὶ αὐτὸς, κατὰ τὴν ξένυποξρχουσοὲν μοι μετρίως τῶι πραγμάτων καταληψιν, μίαν ἐπιγνούς ὁδὸν βοηθείας ταῖς καθʼ ἡμᾶς Ἐκκλησίαις τήν παρα τῶν δυτικῶν ἐπισκόπων σύμπνοιαν. Εἰ γὰρ βουληθεῖεν, ὃν ἀνέλαβον ὑπὲρ ένος ἦ δύο τῶν κατὰ τῆν δύσιν ἐπὶ κακοδοξίᾳ φωραθέντων ζῆλον, τοῦτον καὶ ὑπὲρ τῆς παροικίας τῶν καθʼ ἡμᾶς μερῶν ἐπιδείξασθαι, τάχα οἶν τι γένοιτο τοῖς κοινοῖς ὄφελος, τῶν τε κρατούντων τὸ ἀξιόπιστον τού πλήθους δυσωπουμένων, καὶ τῶν ἑκασταχοῦ λαῶν ἀκολουθούντων αὐτοῖς ἀναντιρρήτως. Τίς οὖν ταῦτα δ ιατροίξασθαι τῆς σῆς συνέσεως δυνατώτερος; τίς συνιδεῖν τὸ δέον ὀξύτερος ; τῆς ἐνεργῆσαι τα χρήσιμα πρακτικώτερος ; τίς πρὸς την καταπὸνησιν τῶν ξὰὸελφῶν συμπαθέστερος; τίς τῆς σεμνοτάτης σου πολιᾶς πασῃ τῇ δύσει αἰδεσιμώτεροςς Κατάλιπέ τι μνημόσυνον τῷ βίῳ τᾶς σῆς ἐπάξιον πολιτείας, τιμιώτατε Πάτερ. Τοὺς μυρίους ἐκείνους ύπερ τῆς εὐσεβείας ἄλλους ἐνὶ τούτῳ κατακοσμη σον ἔργῳ. Ἔκπεμψόν τινας ἐκ τῆς ἁγίας τῆς ὑπὸ σεʼ Ἐκκλησίας ἄνδρας δυνατοὺς ἐν τῇ ὑγιαινούσῃ διδασκαλίᾳ πρὸς τοῦς κατά την δύσιν ἐπισκόπουςο διήγησαι αὐτοῖς τὰς κατασχούσας ἡμᾶς συμφοράς· ὑπόθου τρόπον ἀντιλήψεως γενοῦ Σαμουὴλ ταῖς Ἐκκλησίαιςʼ πολεμουμένοις τοῖς λαοῖς συνκακοπάθησον ' ἀνένεγκε εἰρηνικὰς προσευχάς· αἴτησον χάριν παρὰ τοῦ Κυρίου, εἰρήνης τι μνημόσυνον ἐναφεῖναι ταῖς Ἐκκλησίαις. Οἶδα ότι ἀσθενεῖς αἱ ἐπιστολαὶ πρὸς συμβουλὴν τοῦ τοσούτου πράγματος. Ἀλλʼ οὔτε αὐτὸς τῆς παρʼ ἐτέρων 2. Πρὸς μὲν οὖν τὰ λοιπά τῆς ἀνατολῆς ἴσως σοι καὶ πλειόνων συνεργίας προσδεῖ, καὶ ἀνάγκη ἀναμένειν τοὺς ἐκ τῆς ὃύσεως.ἹΙ μέντοι τῆς κατὰ τὴν Αντιόχειαν Ἐκκλησίας εὐταξία προδήλως τῆς σῆς ηιοτηται θεοσεβείας ὥστε τοὺς μεν οἰκονομῆσαι, τοὺς δε καθησυχάσαι, ἀποδοῦναι δὲ τὴν ἰσχὺν τῇ Ἐκκλησίᾳ δια τῆς συαφωνίας. Καὶ γάρ ὅτι ὀφείλεις, κατα τους σοφωτάτους τῶν ἰατρῶν, τῆς ἐπιμελείας ἐκ τῶν καιριωτάτων ἄρχεσθαι, παντὸς ἀκριβέστερον αὐτὸς ἐπίστασαι. Τί δʼ οἷν γένοιτο ταῖς κατὰ τὴν οἰκουμένην Ἐκκλησίαις τῆς Ἀντιοχείας ἐπικαιριὼτερον; ἢν εἰ συνέβη πρὸς όμόνοιαν ἐπανελ- Θείν, ουόἒν ἐκώλυεν, ὧσπερ κεφαλὴν ἐρρωμένην, παντὶ τῷ σώματι ἐπιχορηγεῖν τὴν ὑγίειαν. Τῷ ὄντι δέ τῆς σῆς δεῖται σοφίας καὶ εὖαγγελικῆς συμπα- Otia; τα ἐκείνης τῆς πόλεως ἀρρωστήματαʼ ἦγε οὐχ ὑπὸ τῶν αἰρετικὼν ὃιατέτμηται μόνον, ἀλλὰ καὶ υπὸ τῶν τα αὐτὰ φρονεῖν αλλήλοις λεγόντων διασπᾶται, Ταῦτα δε ἐνῶσαι καὶ εἰς ἑνός σώματος συναγαγεῖν ἁρμονίαν ἐκείνου μόνου ἐστὶ, τοῦ καὶ τοῖς ξηροῖς ὀστέοις την εἰς νεῦρα καὶ σάρκα πάλιν ἐπάνοδον τῇ ἀφατῳ αὑτοῦ δυνάμει χαριζομένου. Πάντως δὲ τὰ μεγάλα ό Κύριος διὰ τῶν ἀξίων αὐτοῦ ἐνεργεῖ. Πάλιν οὖν καὶ ἐντανθσ. σῇ μεγαλοφυία πρέπειν τὴν τῶν τηλικούτων διακονίαν ἐλπίζομεν, ὣστε καταστορέσαι μὲν τοὺ λαού τόν τάραχον, παῦσαι δὲ τας μερικάς προστασίας, ὑποτάξαι δε πάντας ἀλληλοις ἐν ἀγάπη, καὶ τὴν ἀρχαίαν ἰσχὺν ἀποδουναι τῇ Ἐκκλησία,

### English translation (Claude)

To Athanasius, bishop of Alexandria. 1. I think no one is so grieved by the present state, or rather, to speak more truly, the confusion, of the churches as your Honor, comparing the present with the past and reckoning how much it has changed from it, and that if affairs keep slipping toward the worse at the same pace, nothing will prevent the churches from being completely transformed into some other shape within a short time. I have often thought about this by myself: if the perversion of the churches appears so pitiable to us, what must be the state of soul of one who has experienced the ancient stability and concord of the churches of the Lord in the faith? But just as the greater part of the grief falls on your Perfection, so we think it fitting that the greater part of the care for the churches should belong to your prudence. I myself, according to my moderate grasp of affairs, have long known one way of help for the churches in our parts: the cooperation of the Western bishops. For if they were willing to show for the church of our region the same zeal that they showed on account of one or two in the West who were detected in heresy, perhaps some benefit might come to our common affairs, as those in power would respect the trustworthiness of the many, and the peoples everywhere would follow them without dispute. Who, then, is more able than your understanding to arrange these things? Who keener to see what is needed? Who more practical in carrying out what is useful? Who more sympathetic toward the sufferings of the brothers? Who more revered by the whole West than your most venerable gray hairs? Leave to the world some memorial worthy of your way of life, most honored Father. Crown those countless contests of yours for godliness with this one work. Send from the holy church under you men strong in sound teaching to the bishops of the West; tell them of the calamities that have overtaken us; suggest a way of helping; be a Samuel to the churches; suffer with the peoples who are being warred against; offer prayers for peace; ask grace from the Lord to leave some memorial of peace in the churches. I know that letters are weak for counsel in so great a matter. But neither do I … from others.
2. For the rest of the East, perhaps you need the cooperation of more, and must wait for those from the West. But the good order of the church at Antioch plainly depends on your Godliness: to arrange matters with some, to calm others, and to restore strength to the Church through harmony. For you yourself know better than anyone that, like the wisest physicians, you should begin the treatment with the most vital parts. And what could be more vital to the churches throughout the world than Antioch? If it should happen to return to concord, nothing would prevent it, like a healthy head, from supplying health to the whole body. Truly the sicknesses of that city need your wisdom and gospel compassion; for it has not only been cut apart by the heretics, but is torn asunder also by those who say they hold the same opinions as one another. To unite these and bring them into the harmony of one body belongs to him alone who by his ineffable power grants to dry bones their return to sinews and flesh. Yet surely the Lord works great things through those worthy of him. So again here too we hope that the service of such great things befits your great nature: to calm the tumult of the people, to put an end to partisan leaderships, to subject all to one another in love, and to give back to the Church its ancient strength.

### Scripture references

- 1 Sam 7:5–9: allusion, medium confidence
- Ezek 37:1–10: allusion, high confidence
- Eph 5:21: echo, medium confidence

### Translation notes

- Letter 66 (Benedictine). The Western bishops had acted against one or two heretics in the West (probably Ursacius and Valens). The divided church at Antioch had rival Nicene parties (Meletius and Paulinus). Some lines are lost at the end of section 1 in the scan (“…”). Scripture: 1 Sam 7:5–9 (Samuel); Ezek 37:1–10; Eph 5:21.

### Citation (SBL)

Basil, Ep. 66 (PG 32:424a–425d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-66).

## Letter 67

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-67
- Source: PG 32:425d–428b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Athanasius to support Meletius as the rightful bishop of Antioch, around whom the divided Nicene parties should unite.

### Greek text

Ἀ θανασίῳ, ἐπισκόπῳ Ἀλεξανδρείας. Ἐμοί μεν ἐξαρκοῦν ἐφάνη ἐν τοῖς προτέροις γράμμασι πρὸς τὴν σην τιμιότητα τοσοῦτον ἐνδείξασθαι, ὅτι πᾶν τὸ κατὰ τὴν πίστιν έρῥωμόνον τοῦ κατὰ τὴν ἁγίαν Ἐκκλησίαν Ἀντιοχείας λαοῦ εἰς μίαν συμφωνίαν καὶ ἕνωσιν χρὴ ἑναχθῆναι, πρός τὸ δηλῶσαι, ὃτι τῷ θεοφιλεστάτῳ ἑπισκόπῳ Μελιτίῳ δέοι τὰ εἰς μέρη πλείονα νῦν διῃρημένα συνάψαι, Ἐπεὶ δὲ ὁ αὐτὸς οὗτος ό ᾱγαπητὸς συνδιάκονος ἡμῶν Δωρόθεος ἐναργεστέραν τήν περὶ τούτων ἐπεζήτησε μνήμην, ἀναγκαίως ἐπισημαινόμεθα, ὅτι καὶ πάσῃ τῇ ἀνατολῇ διʼ εὐχῆς, καὶ ἡμῖν τοῐςῗ παντοίως αὖτῷ συνημμένοις ἐπιθυμητὸν, αὐτὸν ἰδεῖν τὴν Ἐκκλησίαν διέποντα rm} Κυρίουο τῇ τε πίστει ἀνεπίληπτον ὄντα, καὶτῷ βίῳ οὐδεμίαν τρός τοὺς ἄλλους ἐπιδεχόμενον σύγκρισιν, καὶ τῷ τοῦ παντὸς, ὡς εἰπεῖν, σώματος τῆς Ἐκκλησίας αὐτόν προεστάναι, τὰ δὲ λοιπά οἷον μερῶν ἀποτμήματα εἶναι. ἰιστε πανταχόθεν ἀναγκαῖόν τε ὁμοῦ καὶ συμφέρον τῶ ἀνδρὶ,τούτῳ συνοφθῆναι τοὺς ἄλλους, ὥσπερ τοῖς μεγάλοις τῶν ποταμῶν τοὺς ἐλάττους· περὶ δι τούς ἄλλους γενέσθαι τινὰ οἰκονομίαν, τὴν κάκείνοις πρέπουσαν, καὶ τὸν λαόν clpa-νεύουσαν, καὶ τῇ σῇ συνέσει καὶ περιβοήτῳ ἇντρεχείᾳ καὶ σπουδῇ ἐπιβάλλουσαι-Πάντως δι οὐκ ἔλαθέ σου τὴν ἀνυπέρβλητον φρόνησιν, ὅτι ἥδ η καὶ τοῖς ὁμοφύχοις σου τοῖς κατὰ τὴν δύσιν τὰ αὐτὰ ταῦτα συνήρεσεν· ὡς δηλοῖ τὰ γράμματα τὰ διὰ τοῦ μοι· καιρίου Σιλουανοῦ κομισθέντα ἡμῖν.

### English translation (Claude)

To Athanasius, bishop of Alexandria. It seemed to me sufficient in my former letter to show your Honor this much: that all that is sound in the faith among the people of the holy church of Antioch must be brought into one agreement and union, in order to show that the parts now divided into several must be joined to the most God-beloved bishop Meletius. But since this same beloved fellow deacon of ours, Dorotheus, asked for a clearer mention of these things, we necessarily point out that it is the prayer of the whole East, and the desire of us who are joined to him in every way, to see him governing the church of the Lord, since he is irreproachable in faith and admits no comparison with the others in his life, and since he presides over what is, so to speak, the whole body of the church, while the rest are like fragments of parts. So that in every respect it is both necessary and advantageous that the others should join this man, as the lesser rivers join the great; and that some arrangement should be made for the others, one fitting for them, which will pacify the people and which befits your understanding and famous energy and zeal. It has surely not escaped your unsurpassed prudence that the same has already pleased your like-minded brothers in the West, as the letter brought to us by the blessed Silvanus shows.

### Translation notes

- Letter 67 (Benedictine). Meletius led the larger Nicene party at Antioch; Athanasius recognized Paulinus. Silvanus was bishop of Tarsus.

### Citation (SBL)

Basil, Ep. 67 (PG 32:425d–428b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-67).

## Letter 68

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-68
- Source: PG 32:428c–429a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends Dorotheus to Meletius with a plan to ask Rome to send Italian bishops to the East, and reports on Euippius's party.

### Greek text

Μελετίῳ, ἐπισκὸιιῳ ’Δντιοχείας. Τέως μὲν ἠβουλήθημεν κατασχεῖν παρʼ ἑαυτοῖς τόν εὐλαίῗέστοιτον ἀδελφὸν Δωρόθεον τὸν συνδιάκονον, ὥστε, ἐπὶ τῷ τελει τῶν πραγμάτων ᾶποπεμψιίμενοι, γνωρίσαι διʼ αὐτοῦ ἔκαστοι τῶν πεπραγμένων τῇ τιμιότητί σου. Ἐπεὶ δὲ ἡμέραν ἐξ ἡμέρας ὖπερτιθίμενοι εἰς πολὺ τοῦ χρόνου παρετάθημεν, καὶ ἅμα, ὡς ἐν ἀπόροις, βουλή τις ἡμῖν ἐνέπεσε περὶ τῶν πρα· κτέων, ἀπεστείλαμεν τὸν προειρημένον ἄνδρα και ταλαβεἰν ὑμῶν τὴν ὁσιότητα, καὶ διʼ ἑαυτοῦ τε ἀνενεγκεῖν ἕκαστα, καὶ τὸ ὑπομνηστικὸν ἡμῶν ἐπιδεῖξαι, ἵνα, εἱ φανείη χρησίμως ἔχειν τὰ παρʼ ἡμῶν ἐννοηθέντα, εἰς ἔργον ἐλθεῖν παρά τῆς ὑμετέρας τελειότητος σπουδασθείη. Ὡς δὲ συντόμως εἰπεῖν, γνώμη ἐκράτησεν ἐπὶ τήν Ῥώμην διαβῆναι τόν αὐτόν τοῦτον ἀδελφὸν ἡμῶν Δωρόθεον, διαναστῆσαι τινας τῶν ἀπὸ τῆς Ἰταλίας, πρὸς τὴν inid-italu» ἡμῶν θαλάσσῃ χρησαμένους, ἵνα τοὺς ἐμποδίζοντας διαφύγωσι. Γοὺς γὰρ παραὸυναστεύοντας τοῖς κρατοῦσιν εἶδον ιηὸὲν βουλομένους, μήτε δυναμένους ὑπομιμνήσκειν ιτῦτόν περὶ τῶν ἐκβεβλημένων, ἀλλὰ τὸ μή τι χεῖρον ἰδεῖν ἓν ταῖς ἐκκλησίαις γινόμενον κέρδος τιθεμένους. Εἰ οὖν καὶ τῇ σῇ φρονήσει χρήσιμον εἶναι τὸ βούλευμα παρασταίη, καταξιώσας καὶ ἐπιστολὰς τυπῶσαι, καὶ ὑπομνη an.ch ὑπαγορεῦσαι περὶ ὧν χρή διαλεχθῆναι αὐτὸν, καὶ πρὸς τίνας. Ὠστε δὲ ἔχειν ἀξιοπιστίαν τινὰ τὰ γράμματα, συμπαραλήψῃ πάντως τοὺς ὁμογνώμονας, κᾶν μή παρῶσι. Τὰ δʼ ἐνταῦθα ἔτι ἐστὶν ἐν ἀδήλῳ, τοῦ Εὐϊππίου παραγενομένου μὲν, μηδὲν δὲ τέως ἐκφήναντος. ’Δπιιλοῡσι μέντοι καὶ συνδρομήν τινα ὁμοτιωμόνων αὐτοῖς ἔκ τε τῆς ’Λρμενίας τῆς Τετραπόλιως καὶ ἐκ τῆς Κιλικίας.

### English translation (Claude)

To Meletius, bishop of Antioch. For a time we wished to keep our most pious brother, the deacon Dorotheus, with us, so that we might send him off when affairs were concluded and inform your Honor through him of each thing done. But since, putting it off from day to day, we have been drawn out over a long time, and at the same time, as in perplexity, some plan of action occurred to us, we have sent the aforesaid man to find your Holiness, to report each thing himself and to show our memorandum, so that, if what we have thought of appears useful, your Perfection may take steps to carry it out. To put it briefly, the opinion prevailed that this same brother of ours Dorotheus should cross over to Rome and rouse some of those from Italy to visit us, using the sea route, so as to avoid those who would hinder them. For I saw that those who are influential with the rulers neither wish nor are able to remind him about those who have been banished, but count it a gain not to see something worse happen in the churches. If, then, the plan seems useful to your prudence too, deign to draft letters and dictate a memorandum of what he should discuss and with whom. And so that the letters may have some weight, you will surely associate with yourself those of the same mind, even if they are not present. Affairs here are still uncertain: Euippius has arrived but has so far declared nothing. They threaten, however, a gathering of those who think as they do, from Tetrapolis in Armenia and from Cilicia.

### Translation notes

- Letter 68 (Benedictine). The ruler who cannot be reminded is the emperor Valens; the banished are the exiled Nicene bishops. Euippius was a bishop of the Homoiousian/Arian party.

### Citation (SBL)

Basil, Ep. 68 (PG 32:428c–429a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-68).

## Letter 69

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-69
- Source: PG 32:429b–433b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends Dorotheus to Athanasius, proposes asking the bishop of Rome to send envoys and to condemn Marcellus of Ancyra, and urges unity at Antioch.

### Greek text

Ἀθανασίῳ, ἑπισκόπῳ Ἀλεξαν δ ρ είας. 1.Ην ἐκ παλαιοῦ περὶ τῆς σης τιμιότητος ὑπόληψιν ἔσχομεν, ταύτην ό χρόνος προῖὼν ἀεὶ βεβαιοίσ μᾶλλον δὲ καὶ συναυξει ταῖς προσθήκαις τῶν κατά μέρος ἐπιγινομένων. Ὀτι τῶν μὲν ἄλλων τοῖς πλείστοις ἐξαρκεῖ τὸ καθʼ ἑαυτὸν ἕκαστον περισκοπιῖνο σοὶ δὲ οὐχ ἰκανὸν τοῦτο, ἀλλʼ ἡ μέριμνα σοι πασῶν τῶν Ἐκκλησιῶν τοσαύτη, ὅση καὶ τῆς ἰδίως παρὰ τοῦ κοινοῦ Δεσπότου ἡμῶν ἑμπιστευθείσης ἐπίκειται· ὃς γε οὐδένα χρόνον διαλείπεις διαλεγόμενος, νουθετῶν, ἐπιστέλλων, ἐκπέμπων τινὰς ἐκάστοτε τοὺς ὑποτιθεμένους τὰ βέλτιστα. Καὶ νῦν δὲ ἀπὸ τοῦ ἱεροῦ ’πληρώματος τοῦ ὑπό σὲ κλῆρον τὸν αἱδεσιμὼτατον ἀδελφὸν Πέτρον ἐκπεμφθέντα μετὰ πολλῆς χαρᾶς ἐδεξάμεθα, καὶ τόν ἀγαθὸν αὑτοῦ τῆς ἀποδημίας σκοπὸν ἀπεδεξάμεθα, ὃν ἐπιδείκνυται κατʼ ἐντολὰς τῆς σῆς τιμιότητος, τὰ ἀντιτείνοντα προσαγόμενος, καὶτὰ διεσπασμένα συνάπτων. Ὀθεν τι καὶ ἡμεῖς συμβαλέσθαι τῇ περὶ τοῦτο σπουδῇ βουληθέντες, ἐνομίσαμεν ἐπιτηδειοτάτην ἀρχὴν τοῖς πράγμασι δώσειν, εἰ, ὥσπερ ἐπὶ κορυφὴν τῶν ὅλων, τήν σὴν ἁναδράμοιμεν τελειότητα, καὶ σοὶ συμβούλῳ τε χρησαίμεθα καὶ ἡγεμόνι τῶν πράξεων. Ὅθεν καὶ τόν ἀδελφόν Δωρόθεον τὸν διάκονον τῆς ὑπὸ τόν τιμιώτατον ἐπίσκοπον Μελέτιον Ἐκκλησίας, ἀγαθῷ κεχρημένον περὶ τὴν τῆς πίστεως opθότητα ζήλῳ, καὶ ἐπιθυμοῦντα καὶ αὐτὸν τὴν εἰρήνην τῶν Ἐκκλησιῶν ἐπιδεῖν, πρὸς τὴν σὴν θεοσέβειαν Eunomia-iam, ὥστε, ταῖς σαῖς ὑποθήκαις ἀκολουθοῦντα (ἃς καὶτῷ χρόνῳ καὶ τῇ τῶν πραγμάτων πείρᾳ, καὶ τῷ ὑπὲρ τοὺς ἄλλους ἔχειν τὴν ἐκ τοῦ Πνεύματος συμβουλίαν, ἀσφαλεστέρας ποιεῖσθαι δύνασαιὶ, οὕτως ἐγχειρεῖν τοῖς σπουδαζομένοις. ‘Ov καὶ ὑποδέξη δηλονότι, καὶ προσβλέψας εἰρηνικοῖς ὀφθαλμοῖς, στηρίξας τε αὐτόν τῇ διὰ τῶν προσευχῶν βοηθείᾳ, καὶ ἐφοδιάσας γράμμασι, μᾶλλον δὲ καὶ παραζεύξας τινὰς τῶν αὐτόθεν σπουδαίων, ἐπὶ τά προκείμενα ὁδηγήσεις. Ἐφανη δὲ ἡμῖν ἀκόλουθον ἐπιστεῖλαι τῷ ἐπισκόπῳ ’1ώμης, ἐπισκέψασθαι τά ἐνταῦθα, καὶ δοῦναι γνώμην, ἶνʼ ἐπειδὴ ἀπό κοινοῦ καὶ συναδικοῠ δόγματος ἀποσταλῆναι τινας δύσκολον τῶν ἐκεῖθεν, αὑτὸν αὑθεντῆσαι περὶ τό πρᾶγμα, ἐκλεξάμενον ἄνδρας ἱκα· νοὺς μεν ὁδοιπορίας πόνους ὑπενεγκεῖν, ἱκανοὺς δὲ πραότητι καὶ εὐτονίᾳ ἤθους τοὺς ἐνδιαστρόφους τῶν παρʼ ἡμῖν νουθετῆσαι · ἐπιτηδείως δε καὶ οἰκονομικῶς κεχρημένους τῷ λόγῳ, καὶ πάντα ἔχοντας μεθʼ ἑαυτῶν τά μετά Ἀριμῖνον πεπραγμένα, ἐπὶ λύσει τῶν καττ ἀνάγκην ἐκεῖ γενομένων· καὶ τοῦτο μηδενὸς εἰδότος, ἀψοφητὶ διὰ θαλάσσης ἐπιστῆναι τοῖς ὦδε, ὑπὲρ τοῦ φθάσαι τῆν αἴσθησιν τῶν ἐχθρῶν τῆς εἰρήνης, 2. Ἐπιζητεῖται δε κάκεῖνο παρά τινων τῶν ἐντεῦθεν, ἀναγκαίως, ὡς καὶ αὑτοῖς ημῖν καταφαίνεται, τόν τῆν Μαρκέλλου αἳρεσιν αὐτοὺς ὡς χαλεπὴν καὶβλαβεράν, καὶ τῆς ὑγιαινούσης πίστεως ἀλλοτρίως ἔχουσαν, ἐξορίσαι. Ἐπεὶ μέχρι τοῦ νῦν ἐν πᾶσιν οἷς ἐπιστέλλουσι γράμμασι, τόν μεν δυσώνυμον Ἀρειον οἶνω καὶ κάτω ἀναθεματίζοντες καὶ τῶν Ἐκκλησιῶν ἐξορίζοντες οὑ διαλείπουσι· Μαρκέλλῳ δὲ, τῷ κατά διάμετρον ἐκείνῳ τῆν ἀσέβειαν ἐπιδειξαμένῳ, καὶ εἰς αὑτήν τῆν ὑπαρξίν τῆς τοὺ Μονογενους θεότητος ἀσεβήσαντι, καὶ κακῶς τῆν τοῦ Λόγου προσηγορίαν ἐκδεξαμένῳ, οὐδεμίαν μέμψιν ἐπενεγκόντες φαίνονται, Ὀς Λόγον μεν εἰρῆσθαι τόν Μονογενῆ δίδωσι, κατά χρείαν καὶ ἐπι καιροῦ προελθόντα, πάλιν δε εἰς τόν ὅθεν ἐξῆλθεν ἐπαναστρέψαντα, οὔτε πρὸ τῆς ἐξόδου εἶναι, οὔτε μετά τῆν ἐπάνοδον ὑφεστάναι, Καὶ τούτου ἀπόδειξις αἰ παρʼ ἡμῖν ἀποκειμεναι βίβλοι τῆς ἀδίκου ἐκείνης συγγραφῆς ὑπάρχουσιν. Ἀλλʼ ὅμως τοῦτον οὐδαμοῦ διαβαλόντες ἐφάνησαν, καὶ ταῦτα αἰτίαν ἔχοντες, ὣς τὸ ἐξ ἀρχῆς κατʼ ἄγνοιαν τῆς ἀληθείας, καὶ εἰς κοινωνίαν αὑτὸν ἐκκλησιαστικῆν παραδεξάμενοι. Ἐκείνου τε οὖν μνησθῆναι πρεπόντως ἀπαιτεῖτά παρόντα, ὥστε μῆ ἔχειν ἀφορμὴν, τοὺς θέλοντας ἀφορμὴν, ἐκ τοῦ τῆ σῇ ὁσιότητι συνάπτειν τοὺς ὑγιαίνοντας, καὶ τοὺς πρὸς τὴν ἀληθῆ πίστιν ὀκλάζοντας φανεροὺς πᾶσι ποιῆσαι ’ ὥστε τοϋ λοιποῦ γνωρίζειν ἡμᾶς τοὺς ὀμό- Ρροναςο καὶ μὴ, ὡς ἐν νυκτομαχίᾳ, μηδεμιαν ρίλνην καὶ πολεμίων ἔχειν διάκρισιν, Μόνον παραιαλοῦμεν εὐθὺς ὑπὸ τόν πρῶτον πλοῦν ἐκπεμφθῆναι τόν προειρημένον διάκονον, ἱνα δυνηθῇ κατὰ γοῦν τό ἐφεξῆς ἔτος γενέσθαι τι, ὧν προσευχόμεθα Ἐκεῖνο δί καὶ πρὸ τῶν ἡμετέρων λόγων συνιεῖς τε αὐτὸς καὶ φροντιεῖς δηλονότι, ὅπως ἐπιστάντες, ἕξιν 6636; θέλῃ, μὴ ίκαφῶσι ταῖς Ἐκκλησίαις τα σχίσματα, ἀλλὰ τοῦς τὰ αῦτά φρονοῦντας παντὶ τρόπῳ εἰς ἕνωσιν συνελάσωσι, κᾶν τινας ἰδίας τῶν πρός ἀλλήλους διαφορῶν ἀφορμὰς εὕρωσιν ἔχοντας ὑπὲρ τοῦ μὴ τον όρθοδοξοῦντα λαὸν εἰς πολλὰ κατατέμνεσθαι μέρη τοῖς προεστῶσι συναριστάμενον. Habita γὰρ δεῖ σπουδασαι δεύτερα ἡγήσασθαι τῆς εἰρὴης, καὶ πρὸ πάντων τῆς κατὰ Ἀντιόχειαν Ἐκκλησίας ἐπιμεληθῆναι, ὡς μὴ ἀσθενεῖν ἐν αὐτῇ τὴν ὀρθὴν μερίδα περὶ τὰ πρόσωπα σχιζομένην. Μᾶλλον δε, τούτων ἁπάντων καὶ αὐτὸς εἰς ὕστερον ἑπιμιλήση, ἐπειδὰν, ὅπερ εῦχόμεθα, Θεοῦ συνεργοῦντος σοι, πάντας λάβῃς τὰ τῆς καταστάσεως τῷν Ἐκκλη σιῶν ἐπιτρέποντας.

### English translation (Claude)

To Athanasius, bishop of Alexandria. 1. The opinion we have long had of your Honor, time in its progress always confirms, or rather increases, as particular events are added. For most others it is enough to look after each his own; but for you this is not sufficient: you have as much care for all the churches as for the one entrusted to you personally by our common Master; for you never cease conversing, admonishing, writing, sending on each occasion men to suggest what is best. And now we have received with great joy our most reverend brother Peter, sent from the sacred body of the clergy under you, and have welcomed the good purpose of his journey, which he displays according to your Honor's instructions, winning over those who resist and joining what has been torn apart. So, wishing ourselves to contribute something to the effort in this matter, we thought we would give affairs the most fitting beginning if we had recourse to your Perfection as to the head of all, and used you as counselor and leader of our actions. Therefore we have sent to your Godliness our brother Dorotheus, deacon of the church under the most honored bishop Meletius, who shows good zeal for the orthodoxy of the faith and himself desires to see the peace of the churches, so that, following your suggestions (which you are able to make the safer because of your age, your experience of affairs, and your having, beyond others, counsel from the Spirit), he may thus set his hand to what is being sought. You will plainly receive him, look upon him with peaceful eyes, strengthen him with the help of your prayers, provide him with letters, or rather join to him some of the zealous men there, and guide him on to what lies before him. It seemed to us consistent to write to the bishop of Rome, to look into affairs here and give his judgment, so that, since it is difficult for any to be sent from there by a common synodal decree, he himself might exercise his authority in the matter, choosing men able to bear the labors of the journey, and able, by gentleness and firmness of character, to admonish the perverse among us; men who use speech fittingly and with discretion, and who bring with them all the acts done after Ariminum, for the annulling of what was done there under compulsion; and that this should be done without anyone's knowing it, so that they might arrive here quietly by sea, in order to forestall the notice of the enemies of peace.
2. Some here also ask, of necessity, as it seems to us too, that they should banish the heresy of Marcellus as grievous and harmful and foreign to sound faith. For until now, in all the letters they write, they do not cease anathematizing the ill-named Arius up and down and banishing him from the churches; but they appear to bring no blame against Marcellus, who displayed an impiety diametrically opposed to his, and who was impious against the very existence of the Godhead of the Only-begotten, and understood the name “Word” wrongly. He grants that the Only-begotten was called Word, as having come forth for a need and for a season, and having returned again into him from whom he came forth, and that he neither existed before the going forth nor subsists after the return. And the books of that unrighteous composition kept among us are proof of this. Yet they have nowhere appeared to censure him, and this though they are blamed for having at the beginning, through ignorance of the truth, received him into church communion. The present circumstances, then, require that he be fittingly mentioned, so that those who seek an occasion may not have one, from the fact that the sound are joined to your Holiness and that those who limp toward the true faith are made manifest to all; so that in future we may know those of like mind, and not, as in a night battle, have no means of distinguishing friends and enemies. We only urge that the aforesaid deacon be sent off at once by the first sailing, so that at least by the coming year something of what we pray for may be achieved. And this you understand even before our words and will plainly see to: that when they come, if God wills, they should not throw schisms among the churches, but should bring together into unity by every means those who think the same, even if they find some who have personal grounds for differences with one another, so that the orthodox people may not be cut into many parts by siding with their leaders. For we must count everything secondary to peace, and above all care for the church at Antioch, so that the orthodox party in it may not be weakened by being split over persons. Or rather, you yourself will care for all these things later, when, as we pray, with God's help, you have all entrusting to you the settlement of the churches.

### Scripture references

- 2 Cor 11:28: allusion, high confidence
- 2 Cor 11:12: allusion, high confidence
- 1 Kgs 18:21: echo, medium confidence

### Translation notes

- Letter 69 (Benedictine). The bishop of Rome is Damasus. Ariminum: the council of 359, whose creed many Western bishops signed under pressure. Marcellus of Ancyra taught that the Word went forth from God for the work of creation and redemption and would return into him; Basil asks the West to condemn him. Scripture: 2 Cor 11:28; Titus 2:1; 2 Cor 11:12; 1 Kgs 18:21 (limping).

### Citation (SBL)

Basil, Ep. 69 (PG 32:429b–433b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-69).

## Letter 70

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-70
- Source: PG 32:436a–436c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Fragment: Basil asks the bishop of Rome to send help to the East, recalling Dionysius of Rome's care for Caesarea in a former crisis.

### Greek text

ζοντας τοὺς διεστῶτας, ἣ εἰς φιλίαν τὰςἘκκλησίας τοῦ Θεοῦ ἐπανάγοντας, ἣ τοὺς γοῦν αἰτίους τῆς ἀκαταστασίας φανερωτέρονς ὑμῖν καθιστῶντας· ὥστε καὶ ὑμῖν φανερὸν εἷναιτοῦ λοιποῦ, πρὸς τινας ἔχειν τὴν κοινωνίαν προσῆκε. Πάντως δὲ οὐδὶν καις νόν ἐπιζητοῦμεν, ἀλλὰ τοῖς τε λοιποῖς τῶν πάλαι μακαρίων καὶ θεοφιλων ἀνδρῶν σύνηθες, καῖ διαφερόντως ὑμῖν. Οἴδαμεν γὰρ, μνήμης ἀκολουθίᾳ, ἡμῶν αἱτηθέντων, καὶ ἀπὸ παρὰ τῶν πατέρων γραμμάτων τῶν ἔτι καὶ νῦν πεφυλάγμένων παρʼ ἡμῖν, διδασκόμενοι, Διονύσιον ἐκεῖνον, τὸν μακαριώτατον ἐπίσκοπον, παρʼ ὑμῖν ἐπί τε ὀρθότητι πίστεως καὶ τῇ λοιπῆ ἁρετῇ διαπρέψαντα. ὶπισκεπτόμενον διὰ γραμμάτων τὴν ἡμετέραν Ἐκκλησίαν τῶν Καισαρέων, καὶ παρακαλοῦντα τοὺς πατέρας ἡμῶν διὰ γραμμάτων, καὶ πέμπειν τοὺς ἄπολυτρουμένους ὲκ τῆς αἰχμαλωσίας τὴν ἀδελφότητα, Ἐν χαλεπωτέοῳ δὲ νῦν καὶ σκυθρωποτέρῳ τὰ καθʼ ἡμᾶς, καὶ πλείονος δεόμενα τῆς ἐπιμελείας. Οὐ γὰρ οἰκοδομημάτων γηΐνων καταστροφὴν, ἀλλʼ Ἐκκλησιῶν ἅλω· δουλείαν σωματικὴν, σιν ὀδυρόμεθα· οὐδε δουλείαν σωματικὴν, ἀλλʼ αἰχμαλωσίαν ψυχῶν καθʼ ἑκάστην ἡμέραν ἐνεργουμένην παρὰ τῶν ὑπερμαχοῦντων τῆς αἱρέσεως καθ-

### English translation (Claude)

… setting at one those who are divided, or bringing the churches of God back to friendship, or at least making the causes of the disturbance more manifest to you, so that it may be clear to you too in future with whom you ought to be in communion. We are asking nothing new, but what was customary for the blessed and God-beloved men of old, and especially for you. For we know, by the sequence of memory, when we were asked, and taught by the letters of our fathers which are still preserved among us, that that most blessed bishop Dionysius, eminent among you both for orthodoxy of faith and for the rest of virtue, visited by letter our church of Caesarea, and consoled our fathers by letter, and sent men to ransom the brothers from captivity. But our affairs are now in a harder and gloomier state and need more care. For we lament not the overthrow of earthly buildings, but the capture of churches; not bodily slavery, but the captivity of souls worked every day by the champions of heresy …

### Translation notes

- Letter 70 (Benedictine), without address, to Damasus bishop of Rome. Its heading and opening, and its end, are lost in the scan (“…”). The Dionysius mentioned is Dionysius bishop of Rome (259–268), who sent men to ransom Cappadocian Christians captured by the Goths (or Scythians).

### Citation (SBL)

Basil, Ep. 70 (PG 32:436a–436c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-70).

## Letter 71

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-71
- Source: PG 32:436c–440a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers Gregory of Nazianzus about slanders spread by a newcomer, urges that they meet more often, and asks Gregory to stand with him against the coming opponent.

### Greek text

Γρηγορίῳ Βασίλειος. Ι. Ἐδεξάμηντά γράμματα τῆς σῆς εὐλαβείας διὰ το) αἱδεσιμωτάτον ἀδελφοῦ Ἐλληνίουʼ καὶ ὃσα ἐνέφηνας ἡμῖν, αὐτὸς ταῦτα γυμνῶς διηγήσατο. Ἀκούσαντες δὲ ὅπως διετέθημεν, οὐκ ἀμφιβάλλεις πάντως. Πλὴν ἀλλʼ ἐπειδὴ ἐκρίναμεν πάσης λύπης ἀνωτέραν ποιεῖσθαι τὴν πρὸς σὲ ἀγάπην ἐδεξάμεθα καὶ ταῦτα ὡς ἦν προσῆκον, καὶ εὐχόμεθα τῷ ἁγίῳ Θεῷ, τὰς λειπομένας ἡμέρας ἡ ὧρας οὕτω διαφυλαχθῆναι ἐν τῇ περὶ σὲ διαθέσει, ὡς καὶ ἐν τῷ κατόπιν χρόνῳ, ἐν ᾧ οὐδὲν ἡμῖν αὐτοῖς οὔτε μικρὸν οὔτε μεῖζον ἐλλελοιπόσι συνέγνωμεν. Εἰ δὲ ὁ δεῖνα ἄρτι παρακύψαι γιλοτιμσύμενος πρὸς τὸν βίον τῶι Χριστιανῶν, εἶτα οἰόμενος αὐτῷ σεμνότητά τινα φέριιν τὸ ἡμῖν συνανατρίβεσθαι ο ἄ τε οὐκ ἤκουσε κατασκευάζει, καὶ ἃ μὴ ἐνόησεν ἐξηγεῖται, θαυμαστὸν οὐδέν. Ἀλλʼ ἐκεῖνο θαυμαστὸν καὶ παράδοξον, ὅτι τούτων ἀκροατὰς ἔχει τοὺς γνησιωτάτους μοι τῶν παρʼ ὑμῖν ἀδελφῶν· καὶ οὐκ ἀκροατὰς μόνον, ἀλλὰ καὶ μαθητὰς, ὡς ἔοικεν. Εἴ γε καὶ ἄλλως ἧν παρα·δοζον τοιοῦτον μὲν εἶναι τόν διδάσκοντα, ἐμὲ δε τὸν δ ιασυρὸμενον, ἀλλʼ οὖν τῶν καιρῶν ἡ καταστροφὴ ἐπαίδευσεν ἡμᾶς πρὸς μηδὲν δυσκολαίνειν. Πάλαι γὰρ τὰ τούτων ἀτιμότερα συνήθη ἡμῖν γέγονε διὰ τὰς ἁμαρτίας ἡμῶν, Ἐγὼ τοίνυν, εἰ οὐδέπω τοῖς αὖτοῡ ἀδελφοῖς δέδωκα πεῖραν τῆς ἐμαυτοῦ περὶ τὸν Θεόν αἱρέσεως, οὐδὲ νῦν ἔχω τι ἀποκρίνασθαι ο οὓς γὰρ οὐκ ἔπεισεν ὁ μακρὸς χρόνος, πῶς συμπείσει ἐπιστολὴ βραχεῖα; εἰ δε ἐκεῖνα αὐτάρκη, λῆpet νομιζέτθωσαν τὰ παρὰ τῶν διαβαλλόντων. Πλήν γε ὅτι, ἐὰν ἕπιτρέψωμεν στόμασιν ἀχαλινώτοις, καὶ καρδίαις ἀπαιδεύτοις λαλεῖν περὶ ὢν ἂν ἐθέλωσιν, καὶ ἕτοιμα ἔχωμεν πρὸς ὑποδοχὴν τὰ ὦτα, οὐ μόνον ἡμεῖς τὰ τῶν ἄλλων παραδεξόμεθα, ἀλλὰ καὶ ἕτεροι τὰ ἡμέτερα. 2. Τούτων δι αἴτιον ἐκεῖνο, ὃ πάλάι μὲν παρεκάλονν μή γίνεσθαι, νῦν δὲ ἀπαγορεύσας σιωπῶ, τὸ μὴ συντυγχάνειν ἡμᾶς ἀλλήλοις. Εἰ γὰρ κατὰ τὰς ἀρχαίας συνθήκας, καὶ κατὰ τὴν ὀφειλομένην νῦν ταῖς Ἐκκλησίαις παρʼ ἡμῶν ἐπιμελειαν τὰ πολλᾶ τοῦ immo-3 μετʼ ἀλλήλων διήγομεν, οὐκ ἂν ἐδώκαμεν πάροδον τοῖς διαβάλλουσι. Σὺ δε, εὶ δοκεῖ, τούτους μεν ἔα χαίρειν · αὐτὸς δὲ παρακλήθητι συγκάμνειν ἡμῖν εἰς τὸν προκείμινον ἀγῶνα, καὶ συντυχεῖν μεθʼ ἡμῶν τῷ καθʼ ἡμῶν στρατευομένῳ. Εἰ γὰρ ὀφθῇ ς μόνον, ἐφέξεις αὐτοῦ τὴν ὁρμὴν, καὶ τοὺς συγιροτουμινους ἐπὶ τῷ καταστρέψασθαι τὰ τῆς πατρίδος πράγματα διαλύσεις, ’γνώριμον αὐτοῖς κα·fdo-11301;, ὅτι αὐτὸς τῇ τοῦ Θεοῦ χάριτι τοῦ καθʼ ἡμᾶς συλλόγου κατάρχεις ο καὶ φράζεις πᾶν ἄδικον στόμα τῶν λαλούντων κατὰ τοῦ Θεοῦ ἀνομίαν. Ἀν ταῦτα γένηται, αὐτὰ τὰ ἱιῖράγματα δείξει, τίς μεν 6 κατακολουθῶν σοι ἄτη τὰ κατᾶ, τίς δὴ ό μετοκλάζων καὶ προδιδοὺς δειλιςί τὸν λόγον τῆς ἀληθείαςε Ἐὰν δὲ τὰ τῆς Ἐκιιλησίας ῇρὸδιδόμὲνα, ὀλίγος μοι λόγος διὰ ῥήμάτων πείθειν τούς τοσούτου με τι· θεμένους ἄξιον, ὅσον ἂν τιμήσανται ἄνθρωποι οὔπω fixura-3c μετρεῖν δεδιδαγμὲνόῖ. Μετʼ οὖ πολὺ γὰρ, τῇ τοῦ Θεοῦ χάριτι διὰ τῶν ἦόγων ἀττόδειξις τάς συnaenia; ίλίοιξει · διότι προσδοκῶμεν ὑπὲρ τοῦ λὸγὸν τῆς ἀληθείας τάχα μέν τι καὶ μεῖζον πείσε σθαι εἰ δι μὴ, πάντως ’7': τῶν ’ἐκκλὴσίῶν καὶ τῶν πατρίδων ἀπελαθήσεσθαι. Ἐὰν δὲ καί μηδεν τῶν λπιζομένων γένηται, ού μακράν ἔστι τό τού Χριιʼτοῦ δικαστήριον. Ὠστε, εἰ μὲν τὴν συντυχίαν διὰ

### English translation (Claude)

Basil to Gregory. 1. I received the letter of your Piety through our most reverend brother Hellenius; and all that you indicated to us he himself told us plainly. How we were affected on hearing it, you surely do not doubt. Nevertheless, since we decided to put our love for you above all grief, we received this too as was fitting, and we pray to the holy God that our remaining days or hours may be kept in the same disposition toward you as in the past, in which we are conscious of having failed in nothing, small or great. And if So-and-so, who has lately ventured to take a peep at the life of Christians, and then thinks it brings him some dignity to rub shoulders with us, invents what he has not heard and explains what he has not understood, it is no wonder. But this is wonderful and strange: that he has as his hearers the most genuine of my brothers among you; and not only hearers, but, it seems, disciples. And though it would in any case have been strange that such a man should be the teacher and I the one disparaged, yet the overturning of the times has taught us to be vexed at nothing. For long ago things more dishonorable than these have become usual to us because of our sins. So, if I have not yet given the brothers proof of my choice concerning God, I have nothing to answer now either; for those whom a long time has not persuaded, how will a short letter persuade? But if those proofs are sufficient, let them count the words of the slanderers as nonsense. However, if we allow unbridled mouths and untaught hearts to speak about whatever they wish, and keep our ears ready to receive them, not only shall we accept the stories of others, but others will accept those about us.
2. The cause of this is what I long urged should not happen, but now, having given up, I keep silent about: that we do not meet one another. For if, according to our old agreements and according to the care we now owe to the churches, we spent most of the year together, we would not have given entry to the slanderers. But you, if you think fit, let them go; and yourself be pleased to labor with us in the contest before us, and to meet with us the man who is campaigning against us. For if you are only seen, you will check his onset, and break up those who are being gathered to overturn the affairs of our homeland, by making it known to them that you, by the grace of God, lead our assembly, and that you stop every unjust mouth of those who speak lawlessness against God. If this happens, the facts themselves will show who follows you in all things, and who limps and betrays the word of truth through cowardice. But if the affairs of the Church are betrayed, I care little to persuade by words those who value me at as much as men may value who have not yet learned to measure themselves. For before long, by God's grace, the proof through deeds will refute the slanders; since we expect, for the word of truth, perhaps to suffer something greater, and if not, at least to be driven from the churches and our homelands. And if none of what is expected happens, the judgment seat of Christ is not far off. So, if you seek the meeting for the sake of …

### Scripture references

- Ps 63:11 (62:12 LXX): allusion, high confidence
- 2 Cor 10:12: allusion, medium confidence
- 2 Cor 5:10: allusion, high confidence

### Translation notes

- Letter 71 (Benedictine), to Gregory of Nazianzus. A Migne footnote (with a Latin rendering) had leaked into section 2 and is removed by a logged correction. The end of the letter is lost in the scan (“…”). The opponent is probably the emperor Valens's agent or the Arian bishops. Scripture: Ps 63:11 (LXX 62:12); 2 Cor 10:12; 2 Cor 5:10.

### Citation (SBL)

Basil, Ep. 71 (PG 32:436c–440a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-71).

## Letter 72

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-72
- Source: PG 32:440a–440c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Hesychius to help persuade Callisthenes to forgive the servants of Eustochius.

### Greek text

Ἡσυχίῳ. Οἶδά σου καὶ τὴν πρός ἡμᾶς ἁγαπην, καὶ τήν περὶ τὰ καλὰ σπουδήν. Διόπερ χρῄζων δυσωπῆσαι τόν ποθεινότατον υἱόν Καλλισθένην, ἡγησάμην, εἰ ιοινωνόν σε λάβοιμι τῆς φροντίδος, ῥᾷον κατορθώσειν τό σπουδαζόμενον, Λελύπηται ό ἀνὴρ κατὰ τοῦ λογιωτάτου Εὗστοχίου · καὶ λελύπηται δικαίαν λύπην. Ἐγκαλεί ούτού τοῖς οἰκέταις θράσος κατʼ αύτού καὶ ἀπόνοιαν. Τοῦτον ἀξιοῦμεν παρακληθῆναι, ἆρκεσθξντα τῷ φόβῳ, ὃν ἐφόβησεν αύτούς τε τούς θρασυνοαένους καὶ τούς τούτων δεσπότας, καταλῦσαι τὴν φιλονεικίαν, δόντα τὴν χάριν. Ούτω γὰρ ἀμφότερα ὑπάρξει· καὶ τό παρὰ ἀνθρώποις σεμνόν, καὶ τὸ ποιρά Θεῷ εὐδόκιμον, ἐὰν τῷ φόβῳ θελήσῃ τό μακρόθυμον ἁναμίξαι. Αὐτός τε οὖν, εἶ τις σοι προῦπάρχει φιλία πρὸς τὸν ἄνδρα καὶ συνήθεια, αἴτησον παρʼ αὐτοῦ τὴν χάριν ταύτην · καὶ οὓς ἑὰν γνῷς ἓν τῇ πόλει δυμαμένους αὐτόν δυσὶ ωπῆσαι, κοινωνοὺς λάβε τῆς φροντίδος, εἰπὼν αὖ· τοῖς, ὅτι τό γινόμενον ἐμοὶ μάλιστα κεχαρισμένον ἔσται. Καὶ ἀπόπεμψαι τὸν συνδιάκονον πράξαντα.r Ο ὧν ἕνεκεν ἀπεστάλη. Αἰσχύνομαι γὰρ, καταφυγόντων πρὸς με τῶν ἀνθρώπων, μὴ δυνηθῆναι αὗτοῖς γενέσθαι τι χρήσιμον.

### English translation (Claude)

To Hesychius. I know both your love for us and your zeal for what is good. So, needing to prevail upon our most dear son Callisthenes, I thought that if I took you as a sharer in the task, I would more easily achieve what I am eager for. The man has been aggrieved against the most learned Eustochius, and aggrieved with a just grievance. He accuses his servants of insolence and recklessness toward him. We ask that he be urged to be content with the fear with which he has frightened both the insolent servants and their masters, and to end the quarrel by granting this favor. For so he will have both: dignity before men and approval before God, if he is willing to mix long-suffering with fear. So, if you have any previous friendship and acquaintance with the man, ask him yourself for this favor; and whomever you know in the city able to prevail on him, take them as sharers in the task, telling them that what is done will be especially gratifying to me. And send back our fellow deacon having accomplished what he was sent for. For I am ashamed if, when men have taken refuge with me, I cannot be of any use to them.

### Translation notes

- Letter 72 (Benedictine).

### Citation (SBL)

Basil, Ep. 72 (PG 32:440a–440c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-72).

## Letter 73

- URL: https://sophiascriptura.com/fathers/basil-epistulae/65/#p-73
- Source: PG 32:440d–444b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Callisthenes for leaving the punishment of Eustochius's servants to him, and asks him to pardon them or let the Church correct them instead.

### Greek text

Καλλισθένει. i. Πύχαρίστησα τῷ Θεῷ τοῖς γράμμασιν ἕντυχών τῆς εὐγενείας σουο πρῶτον μὶν, ὃτι ἀνδρὸς τιμᾷν ἡμᾶς προαιρουμένου ἀφίκετό μοι προσηγορία · καὶ γὰρ πολλοῦ ἀξίαν τιθέμεθα τῶν ἀρίστων ὄινδρῶν την συντυχίαν· δεύτερον δε εἰς εὐφροσύνην, το μνήμης ἀγαθῆς τυγχάνειν. Σύμβολον μνήμης γράμματα, οἷπερ ἕπειδή ἐδεξάμην, καὶ κατέμαθον τόν ἐν αὐτοῖς νοῦν, ἐθαύμασα ὅπως τῷ ὄντι κατὰ τὴν πάντων υποληψιν, πατρικὴν ἀπένειμε τὴν αἰδῶ. Τὸ γὰρ φλεγμαίνοντα καὶ ὠργισμένον, καὶ ὁρμήσαντα πρὸς τὴν τῶν λελυπηκότων ἄμυναν, παραλῦσαι μὲν τό πολῦ τῆς σῳοδρότητος, ἡμᾶς δί τοῦ πράγματος κυρίους ποιήσασθαι, ἔδωκεν ἡμῖν εὐφρανθῆναι ὡς ἐπὶ τέκνῳ πνευματικῷ. ’Δντὶ οὖν τούτων τί ἄλλο λειπόμενόν ἐστιν ἢ εὔχεσθαί σοι τα ἀγαθάς φίλοις μέν σε ἣδιστον εἶναι, ἐχθροῖς δὲ φοβερόν, πᾶσι δε όμοῖως αἰδέσιμον, ἳνα καὶ οἱ τῶν προσηκόντων τι ἐλλελοιπότες, αἴσθησιν λαβόντες τῆς ἐν σοὶ πραότητος, ἑαυτῶν καθάψωνται, ὅτι εἰς τοιοῦτόν σε ὄντα ἐξήμαρτον. 2. Ἐπειδή οὖν προσέταξας τοὺς οἰκετας ἐπὶ τόν τύπόν ἐν τὴν ἀταξίαν ἐπεδείξαντο διαχθῆναι, ἆξιῶ τόν σκοπόν μαθεῖν, καθʼ ὃν ἐπιζητεῖ τοῦτο ἡ χρηστότης σου. Εἰ μὲν γὰρ αὐτὸς παρέσῃ, καὶ αὐτὸς εἰσπράξη τῶν τετολμημένων τὴν δίκην, παρέσονται μὶν οἱ παῖδες· τί γὰρ ἄλλο δεῖ γενέσθαι, εἰ τοῦτό σοι κέκριται; πλὴν ἀλλʼ ἡμεῖς οὐκ οἴδαμεν ποίαν ἔτι χάριν εἰληφότες ἰσόμεθα, ἐάν περ μὴ έξαρκέσωμεν ἐξελέσθαι τοὺς παῖδας τῆς τιμωρίας. Εἰ δὲ αὐτόν σε ἡ ἐπὶ τῆς λεωφόρου ἀσχολία καθέξει, τίς ό ὑποδεχόμενος ἐκεῖ τοὺς ἀνθρώπους; τίς δὲ ὀ μέλλων αὐτοὺς ἀντὶ σοῦ ἀμύνεσθαι; Ἀλλʼ εἰ δοκεῖ σοι ἐλθεῖν αὐτοὺς εἰς ὄψιν, καὶ τοῦτο πάντως κέκριταεχ μέχρι Σασίμων κέλευσον γενέσθαι αὐτῶν τὴν παράστασιν, καὶ αὑτοῦ δεῖξον σεαυτοῦ τό πρᾶον τοῦ ἤθους καὶ μεγαλόθυμον. Λαβὼν γὰρ ὑποχειρίους τοὺς παροξύναντας, καὶ έν τούτῳ τό εὐκαταφρόνητον τῆ ς σεαυτοῦ ἀξίας ἐπιδειξάμενος, ἄφες αὐτοὺς ἀβλαβεῖς, ὡς έν τοῖς προτέροις γράμμασι παρεκαλέσαμεν, ἡμῖν με) διδοὺς τὴν χάριν, παρὰ δὲ Θεοῦ τὴν ἐφʼ οἷς ποιεῖς ἀντίδοσιν ἐκδεχόμενος. 3. Kal. ταῦτα λέγω, οὐχ ὡς οὕτωςʼόφείλοντος τελεσθῆναι τοῦ πράγματος, ἀλλὰ σννινδ ιδ οὺς τῇ ὁρμῇ σου, καὶ φοβούμενος μή τι ὑπολείπηται ἄπεπτον τοῦ θυμοῦ, καὶ ὥσπερ ἐπὶ τῶν φλεγμαινόντων ὀφθαλμῶν καὶ τὰ ἁπαλώτατα τῶν βοηθημάτων ὀδυνηρὰ φαίνεται, οὕτω καὶ νῦν ό ἡμέτερος λόγος έξαγριάνῃ σε μᾶλλον ἦ καταστείλῃ. Ἐπεὶ τό εὐπρεπέστατον ἧν, καί σοὶ μέγιστον κόσμον ἐνεγκεῖν δυνάμενον, καὶ ἐμοὶ ἀρκοῦν πρὸς τοὺς ἐμαυτοῦ φίλους καὶ ἡλικιώτας εἰς σεμνολόγημα, τό ἡμῖν ἐπιτραπῆναι τὴν ἐκδίκησιν. Πάντως δὲ εἰ καὶ ὀμώμοσταί σοι δοῦναι αὐτοὺς εἰς τιμωρίαν κατά τοὺς νόμους, οὔτε ἡ παρʼ ἡμῶν ἐπιτίμησις ἐλάττων ἐστὶν εἰς ἱκδίκησιν, οὔτε ὁ θεῖος νόμος ἀτιμότερος τῶν ἐμπολιτευομένων τῷ βίῳ νομίμων. Ἀλʼ ἦν δυνατόν αὐτοὺς, ἐνταῦθα ἐπιστραφέντας τοῖς ἡμετέροις νομίμοις, ἐν οἷς καὶ αὐτὸς τὴν ἐλπίδα ἔχεις τῆς σωτηρίας, καὶ σε τῆς ἐπὶ τῷ ὅρκῳ ἀνάγκης ἐλευθερῶσαι, καὶ αὐτους σύμμετρον τοῖς ἡμαρτημένοις ἐκπληρῶσαι τὴν δ iam. Ἀλλὰ πάλιν μοι· κρὰν ποιῶ τὴν ἐπιστολήν. Ὑπὸ γὰρ τοῦ σφόδρα σπουδάζειν πιθανός σοι γενέσθαι, οὐδὲν τῶν εἰς διάνοιαν ἐρχομένων ἀποσιωπῆσαι ἀνέχομαι ο γοβούμενος μὴ παρὰ τοῦτο ἄπρακτος μοι ἡ αἴτησις γένηται, ἐλλιπῶς μοῡ τὴν διδασκαλίαν ποιησαμένου. ’Λ).λʼ, ὡ τιμιώτατον καὶ γνήσιον θρέμμα τῆς Ἐκκλησίας, βεβαίωσον καὶ ἐμοὶ τὰς ἐλπίδας, ἃς ἔχω νῦν ἐπὶ σοὶ, καὶ τὰς πάντων σκωμφωνως περὶ τῆς σῆς ἓμμελείαςκαὶ πραότητοςπαρτνρίας, καὶ ἔπίστιιλον τῷ στρατιώτῃ ἀπαλλαγῆναι ἡμῶν ἓν τάχει, ὃς νῦν ’γε οὐδὲν ἆπαχθείας, οὐδὲ ὕβρεως ἐ).λέλοιπε, μᾶλλον αἱρούμενος σε μὴ λυπῆσαι ἣ πάντας ἡμᾶς οἰκείους ἔχειν καὶ φίλους.

### English translation (Claude)

To Callisthenes. 1. I thanked God on reading your Nobility's letter: first, because a greeting came to me from a man who chooses to honor us (for we set great value on meeting the best men); second, for joy, at obtaining a kind remembrance. A letter is a token of remembrance; and when I received it and learned the sense in it, I admired how truly, as all suppose, you have paid us a father's respect. For that you, inflamed and angry and having set out to punish those who grieved you, should relax much of your vehemence and make us masters of the matter, has given us joy as over a spiritual child. In return, what is left but to pray for good things for you: that you may be most pleasant to friends, formidable to enemies, and respected alike by all, so that those who have failed in any of their duties, perceiving your gentleness, may reproach themselves for having sinned against such a man as you.
2. Since, then, you have ordered the servants to be brought to the place where they showed their disorderliness, I ask to learn the purpose for which your Goodness requires this. If you yourself will be present and exact the penalty for what they dared, the boys will be there; for what else must happen, if you have so decided? But then we do not know what further favor we shall have received, if we are unable to rescue the boys from punishment. But if your business on the highway keeps you yourself away, who will receive the men there? And who will punish them in your place? But if you think they should come into your sight, and this is wholly decided, order them to be presented as far as Sasima, and there show the gentleness and magnanimity of your character. For having the offenders in your hands, and having shown them in this that your dignity is not to be despised, let them go unharmed, as we urged in our former letter, granting the favor to us and awaiting from God the reward for what you do.
3. I say this not as though the matter must be done in this way, but yielding to your impulse, and fearing lest some part of your anger remain undigested, and that, as with inflamed eyes even the gentlest remedies seem painful, so now our words may rather exasperate than calm you. For the most seemly course, able to bring you the greatest credit, and enough for me as a boast before my friends and contemporaries, would have been to entrust the punishment to us. In any case, even if you have sworn to hand them over to punishment according to the laws, neither is our rebuke less effective as punishment, nor is the divine law less honorable than the laws that govern civil life. But it was possible for them, being corrected here by our laws, in which you too have your hope of salvation, both to free you from the necessity of your oath and themselves to pay a penalty proportionate to their offenses. But again I am making my letter long. For in my great eagerness to persuade you, I cannot bear to keep silent about anything that comes to mind, fearing lest my request fail for this reason, that I have not made my instruction complete. But, most honored and genuine nursling of the Church, confirm for me too the hopes I now have of you, and the unanimous testimony of all about your courtesy and gentleness, and write to the soldier to depart from us quickly, who now has omitted nothing of annoyance or insolence, preferring not to grieve you rather than to have all of us as friends and relations.

### Translation notes

- Letter 73 (Benedictine). Sasima was a small town on the highway, later Gregory of Nazianzus's see.

### Citation (SBL)

Basil, Ep. 73 (PG 32:440d–444b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/65/#p-73).

## Letter 74

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-74
- Source: PG 32:444b–449a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Martinianus to protest at court against the division of Cappadocia into two provinces, describing the ruin of Caesarea.

### Greek text

Μαρτινιανῷ. 1. Ἐμὲ τί οἴει, πόσου ποτʼ ἆν τιμήσασθαι τὸ εἰς ταυτὸν ποθʼ ἡμᾶς ἀλλήλοις ἐλθεῖν, καὶ ἐπὶ πλεῖόν σοι συγγενέσθαι, ὥστε πάντων ἀπολαῦσαι τῶν ἔν σοὶ καλῶν ; Καὶ γὰρ εἰ μέγα πρὸς μαρτυρίαν παιδεύσεως τὸ πολλῶν ἀνθρώπων ἰδεῖν ἄστεα, καὶ νὸον γνῶναι ο τοῦτο οἶμαι διʼ ὀλίγον χαρίζεσθαι τὴν σήν ὁμιλίαν. Τί γὰρ διαφέρει πολλοὺς ἰδεῖν κατᾶ μέρος, ἕνα τὸν πάντων ὁμοῦ τὴν πεῖραν ἀναδεξάμενονς Μᾶλλον δὲ ἐγὼ καὶ πλεῖστον ἂν ἔχειν εἴποιμι τὸ διοίφορον, ὅσα ἀταλαίπωρον τὴν ’γνῶσιν τῶν καλῶν τιτρόξενεῐ, καὶ καθαρὰν τῆς πρὸς τὸ χεῖρον ἐπιμιξίας σὺνἄγει τὴν ἱστορίαν τῆς ἀρετῆς. Εἴτε γὰρ τερᾱξις ἀρίστη, εἴτε λόγος μνήμης ἄξιοςς εἴτε πολιτεῖαι ἀνδρῶν ὑπερπεφυκὸτων τοὺς ἄλλους ο πάντα τῷ σῷ ταμιείῳ τῆς ψυχῆς ἓναπὸκειταιε Ὠστε οὐκ εἰς ἐνιαυτὸν μόνον, ὡς ὁ Ἀλκινοος τοῦ Ὀδυσσέως, ἀλλʼ εἰς πάντα μου τὸν βίον εὐξαίμην ἄν σου ἀκούειν, καὶ μακρὸν ἄν μοι γενέσθαι τούτου γε ἕνεκα τοῦτον, καὶ ταῦτα δυσκόλως πρὸς αὐτὸν διακείμενος. Τί δήποτʼ οὖν ἐπιστέλλω νῦν, παρεῖναι δίον; Ὅτι με κάμνονσα ἡ πατρὶς ἐπείγει πρὸς ἑαυτήν. Oiei γὰρ πέπονθεν, οὐκ ἀγνοεῖς ὧ ἄριστε · ὃτι Πενθέως τρόπον Μαινάδες ὄντως τινες, δαίμονες, αὐτὴν διεσπάσαντο. Διαιροῡσι γὰρ αὐτὴν καὶ ἱπιδιαιροῦσιν ο ὥσπερ οἱ κακοὶ τῶν ἰατρῶν, χαλεπώτερα τὰ. ἕλκη ποιοῦντες τῇ παρʼ ἑαυτῶν ἀπειρίᾳ. Ἐπεὶ οὖν κέκμηκε κατατεμνομένη, λείπεται αὐτὴν θεραπεύειν, ὡς ἀρρωστοῦσαν. Ἐπέστειλαν οὖν ἔπείγοντες ἡμᾶς οἱ πολῖται · καὶ ἀνάγκη ἁπαντᾲν, οὐχ ᾧς τι ὄφελος ἐσομένους τοῖς πράγμασιν, τὴν ἐκ τῆς ἀπολιίο ψιως μέμψιν ἐπικλίνοντας. Οἶσθα γὰρ, ὡς εὔκολοι μὲν ἐλπίσαι οἱ ἀμηχανοῦντες, εὔκολοι δέ που καὶ καταμέμψασθαι, ἐπὶ τὸ παριοέν aut τρέποντες τὰς αἰτίας. 2. Καίτοι ἔγωγξ καὶ αὐτοῦ τούτου suam ἐδεόμην σοι συνελθεῖν, καὶ δοῦναι γνώμην· μᾶλλον δὲ παρακαλέσαι ἐνθυμηθῆναι τι νεανικὸν καὶ πρέπον τῷη σεαυτοῦ φρονήματι, καὶ εἰς γόνυ κλιθείσαν τὴν πατρίδα ἡμῶν μὴ περιιδεῖν, ἀλλὰ καταλαβόντα τὸ στρατοπεδον, εἰπεῖν μετά παρρησίας τῆς σῆς μήτοι νο· μίξιιν αὐτοὺς δύο κατῆσθαι ἀντὶ μιᾶς ἐπαρχίας. Οὐ γὰρ ἐξ ἄλλης τινὸς οἰκουμένης ἐπεισήγαγον τὴν ἑτέραν· ἀλλὰ παραπλήσιόν τι πεποιήκασιν, ὥσπερ ἄν εἰ τις ἵππον ἣ βοῦν κεκτημένος, εἶτα διχῆ διελὼν, δύο νομίζοι ἔχειν ἐνὸς ἄντι· οὔτε γὰρ δύο ἐποίησε, καὶ τὸν ἕνα διέφθειρεν εἰπεῖν δὲ καὶ τοῖς παραδυναστεΰουσι, μὴ τοῦτον αὔξειν τὸν τρόπον τὴν fluminei”, οὐ γὰρ ἒν ἀριθμῷ εἶναιτὴν δύναμιν, ἀλλʼ ἓν τοῖς πράγμασιν ἐπεὶ νῦν γε ἡγούμεθα τοὺς μὲν ἀγνοίᾳ τῆς ἀληθείας ἴσως, τοὺς δὲ τῷ μὴ βούλεσθαι λυπεῖν τοῖς ῥήμασι, τοὺς δὲ καὶ οὐ μέλον αὐτοῖς, περιορᾷν τὰ γινομεναι Εἰ μὲν οὖν ἧν δυνατὸν αὐτὸν ἐλθεῖν πρὸς βασιλέα, τοῦτο κράτιστον μὲν τοίς προί- Ἱμσοσι, πρέπον δέ σου τῇ καὶῆ τοῦ βίου προαι· ρέσει. Et δι βαρὺ ἄλλως καὶ διὰ τὴν ὤραν τοῦ ἔτους καὶ δ ιά τὴν ἠλικίαν, ὡς αὐτὸς ἔφης, σύντροφον ἔχουσαν ἐν ἑαυτῇ τὸν ἄοινον ἀλλα τό 71 ἐπιστεῖλαι πόνος midst; Ὢστέ, τὴν ἀπὸ τῶν γραμμάτων βοήέ θειαν χαριζόμενος τῇ πατρίδι, πρῶτον μὲν σαυτῷ 0 συνειδήσειςς μηδὲν τῶν εἰς δύναμιν ἡκόντων ἐλλελοιπότε· ἔπειτα μέντοι καὶ τοῖς κάμνουσιν, αὐτῷ τῷ φαίνεσθαι συναλγῶν, ἀρκοῦσαν δώσεις παραμυθίαν. Ἀλλʼ εἴθε γὰρ ἦν οἷον τι, αὐτὸν ἐπιστάντα τοῖς πράγμασιν, ὄψει λαβεῖν αὐτὰ τὰ σκυθρωπά. Οὕτω γὰρ ἄν 10mg,- ἀπʼ αὐτῆς τῆς ἐναργείας τῶν ὁρωμένων συγκινηθιὶς, ἀφῆκας τινα φωνὴν πρέπουσαν καὶ τῇ σῇ μιγαλονοίᾳ,ιιαὶ τῇ κατηφείᾳ τῆς πᾶλιωςδ Σὺ δὲ ἀλλʼ ἡμῖν διηγουμένοις μὴ ἀπιστήσῃς· ἣ ὅτι Σιμωνίδου ὄντως, ἦ τινος τοιούτου μελοποιοῦ ἐδεόμεθα, ἐναργῶς εἰδότος ἐπιστενάζειν τοῖς πάθεσι. Καίτοι τί λέγω Σιμωνίδην; δέον Αἰσχύλον εἰπεῖν, ἢ εἰ δή τις ἔτερος, παραπλησίως ἐκείνῳ συμφορᾶς μέγεθος ἐναργῶς διαθέμενος, μεγαλοφὼνως ὠδύρατο. Ξκυθῶν τινων ἦ Μασσαγετῶν ἀμουσία· μία δὲ φωνὴ ἀπαιτουντων, καὶ ἀπαιτουμένων, καὶ ξαινομένων ταῖς μάστιξι. Στοαὶ δʼ ἑκατέρωθεν σκυθρωπόν ἑπηχοῦσαι, οἷον οἰκείαν δοκοῦσιν ἀφιέναι φωνήν τοῖς γινομενοις ἑπιστενάζουσαι. Γυμνάσια δὲ κεκλεισμένα καὶ νύκτας ἀλαμπεῖς οῦκ ἐᾷ ἡμᾶς οὐδὲν λογίζεσθαι ἡ περὶ τοῦ ζῇν ἀγωνία. Κίνδυνος γὰρ οὐχ ὁ τυχὼν, τῶν κρατοῦντων ὑφαιρεθέντων, ὥσπερ ἐρείσμασι πεσοῦσι, συγκατενεχθῆναι τά πάντα. Καὶ τίς ἀν λόγος τῶν κακῶν τῶν ἡμέτερων ἐφίκοιτο ; Οἱ μὲν οἴχονται φεύγοντες, μέρος τῆς βουλῆς ἡμῶν, οὐ τὸ φαυλότατον, τὴν ἀειφυγίαν Ποδανδοῦ προτιειὴ ο σαντες. Ὀταν δε Ιιοδανδόν εἴπω, τον Κεάδαν με οἵου λέγειν τόν Λακωνικὸν, ἣ εἰ που τῆς οἰκουμένης εἶδες βάραθρον αῦτοφυὶς, ἄ δὴ καὶ Χαρώνεια τισι προσαγορεύειν αὐτομάτως ἐπῆλθεν, ἀέρα νοσοποιόν ἀναπνέοντα. Τοιοῦτῳ τι,νὶ ἐοικός νόμισον καὶ τὸ Ιῐοδανδοῦ κακόνο Τριῶν τοίνυν μοιρῶν, οἱ μὲν φεύγουσιν αὐταῖς γυναιξὶ καὶ ἑστίαις ἀπαναστάντες· οἰ δε ἀπάγονται ῶσπερ αἰχμάλωτοι, οἰ πλεῖστοι τῶν ἐν τῇ πόλει ἄριστοι, ἐλεεινόν φίλοις θέαμα, ἐχθροῖς δε εὐχὴν ἐκπληροῦντες εἰ δή τις γέγονεν ὁλως τοσοῦ τον ἡμῖν ἐπαρασάμενος. Τριτάτη δέ που μοῖρα λέλειπται. Οὗτοι δε, τόν τε ἀπόλειψιν τῶν συνήθων οῦ φέροντες, καὶ ἅμα τῆς χρείας ἀτονώτεροι ἀπελεγχόμενοι, πρὸς αῦτό τό ζῇν ἀπειρήκασι. Ταῦτά σε φανερά ποιῆσαι πᾶσι παρακαλοῦμεν τῇ σεαυτοῦ φωνῇ καὶ τῇ σεαυτοῦ παρρησίᾳ τῇ δικαίᾳ, ἣν ἔχεις ἀπὸ τοῦ βίου· ἐκεῖνο σαφῶς προειπόντα, ὃτι, ἑαν μὴ ταχὺ μεταβουλεῦσωνται, οὐδʼ ἕξουσιν εἰς οῦς τὴν φιλανθρωπίαν ἐνδείξονται. Ἦ γὰρ γενήσῃ τι ὄφελος τοῖς κοινοῖς, ἣ τό γε τοῦ Σόλωνος πεποιηκὼς ἔσῃ, ὃς τοῖς ἀπολειφθεῖσι τῶν πολιτῶν ἀμύνειν οὐχ ἔχων, τῆς ἀκροπόλεως ἤδη κατεχομένης, τὰ ὅπλα ἐνδὺς πρὸ τῶν θυρῶν ἐκαθέζετο, εῦδηλος ὧν τῷ σχήματι, τοῖς γινομένοις οῦ συντιθέμενος. Ἐκεῖνο δʼ ἀκριβῶς οἶδα, ὅτι, καὶ εἴ τίς σου νῦν τὴν γνώμην μὴ ἀποδέχοιτο, μικρὸν ὕστερον σοι εὐνοίας τε ὁμοῦ καὶ συνέσεως τὴν μεγίστην δόξαν προσθήσει ὅταν ἴδῃ τὰ πράγματα κατά τὴν πρόρῥησιν άπαντὸσαντα.

### English translation (Claude)

To Martinianus. 1. What do you think I would give to meet you at last and be with you for a longer time, so as to enjoy all your good qualities? For if it is a great proof of education “to see the cities of many men and know their mind,” this, I think, your conversation grants in a short time. For what difference is there between seeing many men one by one and seeing one who has taken in the experience of them all together? Rather, I would say there is a very great difference, inasmuch as it provides knowledge of good things without toil, and gathers the history of virtue pure of any mixture with the worse. For whether it is a noble deed, or a word worth remembering, or the ways of life of men who have surpassed the rest, all are stored in the treasury of your soul. So not for a year only, like Alcinous with Odysseus, but for all my life I would pray to listen to you, and for this reason I would wish that life to be long, though I am ill disposed toward it. Why, then, do I write now, when I ought to be present? Because my homeland, in its suffering, urges me to itself. For you know, my excellent friend, what it has suffered: like Pentheus, it has been torn apart by some veritable Maenads, demons. For they divide it and divide it again, like bad physicians who make wounds worse by their own inexperience. Since, then, it is exhausted by being cut up, it remains to tend it as one sick. The citizens have written urging us, and we must go, not as though we will be of any use to affairs, but to avoid the blame for staying away. For you know that those in difficulty are quick to hope, and quick also to find fault, turning the blame on what was left undone.
2. And yet for this very reason I needed to meet you and give my opinion; or rather to urge you to think of some vigorous course befitting your own spirit, and not to overlook our homeland brought to its knees, but to go to the court and say with your frankness that they should not think they possess two provinces instead of one. For they have not brought the second in from some other world; but they have done something like a man who owns a horse or an ox and then, cutting it in two, thinks he has two instead of one; for he has not made two, and he has destroyed the one. And to say also to those in power that they should not increase the empire in this way; for strength lies not in number but in substance. For now we think that some, perhaps through ignorance of the truth, others through not wishing to cause pain by their words, and others because it does not concern them, overlook what is happening. If, then, it were possible for you to go to the emperor yourself, that would be best for affairs and fitting for your noble choice of life. But if that is burdensome in any case, both because of the season and because of your age, which, as you yourself said, has idleness as its companion, at least writing is no labor. So by giving the help of letters to your homeland, you will first give yourself the consciousness of having left out nothing in your power; and then you will give sufficient consolation to the sufferers by the very fact of appearing to share their pain. Would that you could come yourself and see the gloomy state of things with your own eyes! For so, moved by the very vividness of what you saw, you would utter some word worthy both of your magnanimity and of the city's dejection. But do not disbelieve us when we tell you, that we truly need a Simonides, or some such lyric poet, who knew how to lament sufferings vividly. Yet why do I say Simonides? I should say Aeschylus, or any other who, like him, set forth the greatness of a calamity vividly and lamented it in a loud voice. … There is the uncouthness of Scythians or Massagetae; and one sound: of those who exact, of those from whom it is exacted, and of those torn by the scourges. The colonnades on either side echo gloomily, and seem to utter a sound of their own as they groan at what is happening. The closed gymnasia and the nights without lamps do not let us think of anything; the struggle to live absorbs us. For there is no ordinary danger that, with those in power removed as if the props had fallen, everything may come down together. And what words could reach our evils? Some have gone in flight, a part of our council, and not the worst, preferring perpetual exile to Podandus. When I say Podandus, think I mean the Ceadas of the Spartans, or any natural pit you may have seen in the world, which some have spontaneously come to call Charonia, breathing out disease-bearing air. Think that the evil of Podandus is something like that. Of three parts, then, some are fleeing, uprooting themselves with their wives and hearths; others are being led away like captives, most of the best men in the city, a pitiable sight to friends, fulfilling the prayer of enemies, if indeed anyone has ever cursed us so much. A third part is left; and these, unable to bear the loss of their friends, and at the same time proved too weak for their needs, have given up on life itself. These things we urge you to make known to all with your own voice and your just frankness, which you have from your life, declaring plainly beforehand that, unless they quickly change their minds, they will not even have anyone on whom to show their kindness. For either you will be of some use to the common good, or you will have done what Solon did, who, unable to defend the citizens who were left, when the acropolis was already occupied, put on his armor and sat before his doors, making it plain by his attitude that he did not agree with what was happening. This I know for certain: that even if someone does not accept your opinion now, a little later he will give you the greatest credit for goodwill and understanding, when he sees things turn out as you foretold.

### Extrabiblical texts

- Homer, Od. 1.3 (Homer, Odyssey): quotation, high confidence
- Homer, Od. 11.373-376 (Homer, Odyssey): allusion, medium confidence
- Euripides, Bacch. (Euripides (plays and fragments)): allusion, medium confidence
- Plutarch, Sol. 30 (Plutarch): allusion, medium confidence

### Translation notes

- Letter 74 (Benedictine). In 371/372 the emperor Valens divided Cappadocia, and many of Caesarea's councillors were moved to Podandus, a small place in the new province. “To see the cities of many men and know their mind”: Homer, Od. 1.3. Alcinous and Odysseus: Od. 11.373–376. Pentheus torn by the Maenads: Euripides, Bacchae. The Ceadas was the Spartan pit for criminals; Charonia were places of mephitic vapors. Solon sitting armed before his door: told in Diogenes Laertius 1.49 and Plutarch, Solon 30. The OCR is garbled in several places and translated by sense. Several lines are lost in the scan before “There is the uncouthness of Scythians” (“…”).

### Citation (SBL)

Basil, Ep. 74 (PG 32:444b–449a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-74).

## Letter 75

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-75
- Source: PG 32:449a–449d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Aburgius to use his influence to help Caesarea, ruined by the division of the province.

### Greek text

Ἀβουργίῳ. Πολλῶν ὄντων ἃ τὸ σὸν ἦθος ὑπὲρ τοὺς ἄλλους εἶναι πεποίηκεν, οὐδὲν οὕτως ἴδιόν ἐστι σόν, ὡς ἡ περὶ τὴν πατρίδα σπουδή· δικαίας αὐτῇ ἀποδιδόντος σου τὰς ἀμοιβὰς, ἐξ ἧς ὁρμηθεὶς τοσοῦτος ἐγένου, ὥστε διὸ πάσης τῆς οἰκουμένης γνώριμον εἷναί σου τὴν περιφάνειαν. Αὕτη τοίνυν ἡ πατρὶς. ἦ σε ἐνεγκοῦσα καί θρεψαμένη, εἰς τὴν τῶν παλαιῶν διηγημάτων ἀπιστίαν περιελήλυθε· καὶ οὐκ οἶν τις ἐπιστὰς ἡμῶν τῇ πόλει, οὐδὲ τῶν πάνυ συνήθων, αὐτὴν γνωρίσειεν. Οὕτως εἰς πᾶσαν ἐρημίαν ἁθρόως μετεσκεύασται, πολλῶν μεν καὶ πρότερον αὐτῆς ἀφαιρεθέντων τῶν πολιτευομένων, νῦν δε σχεδὸν ἁπάντων εἰς τὴν Ποδανδόν μετοικισθέντων. Ὧν ἀκρωτηριασθέντες οἰ λειπόμενοι, καὶ αὐτοὶ εἰς πᾶσαν ἀπόγνωσιν μεταπεπτωκασι, καὶ πᾶσι τοσουτον ἐνεποίησαν τῆς ἀθυμίας τὸν ὄγκον, ὥστε σπανίζειν λοιπόν καὶ τῶν οἰκητόρων τὴν πόλιν, καὶ γεγενῆσθαιτόι τῇδε ἐρημίαν δεινὴν, ἐλεεινὸν μὲν φίλοις θέαμα, πολλὴν δὲ χαρὰν καί εὐθυμίαν φέρον τοῖς πάλαι ἐφεδρεύουσιν ἡμῶν τῷ πτώματι. Τίνος οὖν ἐστι χεῖρα ἡμῖν ὀρέξαι ;ἣ τίνος συμπαθὲς ἐφʼ ἡμῖν ἀφεῖναι δάκρυον, ἀλλʼ οὐχὶ τῆς σῆς ἠμεροτητος, ὃς καὶ ἀλλοτρίᾳ συμπαθοῖς πόλει τοιαῦτα κα·μνοῦση, μὴ ὅτι γε τῇ σε παραγα-γούση εἰς τὸν βίον ; Εἴ τις οὖν δύναμίς, ταύτην νῦν ἰπὶ τῆς παρούσης χρείας ἡμῖν ἐπίδειξαι. Πάντως δὲ μεγάλην ἔχεις τὴν παρὰ τοῦ Θεοῦ ῥοπὴν, ὃς ἐπʼ οὐδενὸς καιροῦ καταλᾶοιπὲ σε, καὶ πολλὰς ἔδωκέ σοι τῆς παρʼ ἐαυτοῦ εὐμενείας τὰς ἀποδείξεις· μόνον ἐὰν θελήσῃς ὅλως διαναστῆναι πρὸς τὴν ἐπιμέλειαν ἡμῶν, καὶ τῇ προσοῦση σοι δυνάμει χρήσασθαι εἰς τὴν ὑπὲρ τῶν πολιτῶν βοήθειαν.

### English translation (Claude)

To Aburgius. Of the many things that have set your character above others, nothing is so much your own as your zeal for your homeland; you rightly repay it, since, starting from it, you have become so great that your renown is known throughout the whole world. This homeland, then, which bore and nourished you, has come to the incredibility of old tales; and no one who visited our city, not even one well acquainted with it, would recognize it. So suddenly has it been changed to utter desolation, many of its citizens having been taken from it before, and now almost all of them having been moved to Podandus. Those left, mutilated by their loss, have themselves fallen into utter despair, and have produced in all such a weight of dejection that the city now lacks even inhabitants, and a dreadful desolation has come over the place, a pitiable sight to friends, but bringing much joy and good cheer to those who have long lain in wait for our fall. Whose part is it, then, to stretch out a hand to us, or to shed a tear of sympathy for us, if not your gentleness, who would sympathize even with a foreign city suffering so, let alone the one that brought you into life? If, then, you have any power, show it to us now in the present need. You surely have great influence from God, who has never forsaken you on any occasion and has given you many proofs of his favor; only be willing to rise up wholly to care for us, and to use the power you have for the help of your fellow citizens.

### Translation notes

- Letter 75 (Benedictine).

### Citation (SBL)

Basil, Ep. 75 (PG 32:449a–449d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-75).

## Letter 76

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-76
- Source: PG 32:449d–452c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil laments to Sophronius the ruin of Caesarea after the division of the province and asks his help.

### Greek text

Σωφρονίῳ μαγίστρῳ. Τὸ μὲν μέγεθος τῶν καταλαβουσῶν συμφορῶν τὴν πατρίδα ἡμῶν αὐτὸν ἐμέ ἠνάγκαζε, καταλαβόντα τὸ στρατόπεδον, τῇ τε σῇ μεγαλοφυίᾳ διηγήσασθαι τήν κατέχουσαν ἡμῶν τὴν πόλιν κατήφειαν, καὶ τοῖς λοιποῖς ὅσοι ἰπὶ μεγίστης ἐστὶ δυνάμεως τῶν προιγματων· ἐπειδὴ δὲ ἦ τε τοῦ σώματος ἀρρωστία, καὶ ἡ τῶν Ἐκκλησιῶν ἐπιμέλεια κατέχει με, τέως, διὰ γράμματος ἀποδύρασθαι πρὸς τὴν σὴν μεγαλόνοιαν ἑπείχθην· γνωρίζων, ὅτι οὔτε σκάφος ἐν πελάγει πνεύμασι βιαίοις καταβαπτισθὲν οὓτως ἀθρόως ἠφανίσθη ποτὶ, οὐ σεισμοῖς ἐκτριβεἰσα πόλις, οὐχ ὕδασιν ἐπικλυσθεῖσα εἰς ἁθρόον ἀφανισμὸν ἐχώρησεν οὕτως, ὡς ἠ ἡμετέρα τῇ καινῇ ταύτῃ τῶν πραγμάτων οἰκονομίᾳ καταποθεῐσα εἰς ἀπώλειαν ἐχώρησε παντελῆ. Καὶ μῦθος γέγονε τὰ ἡμέτερα. Οἷχεται μὲν γὰρ τὸ πολίτευμα· πᾶν δὲ τὸ πολιτικὸν σύνταγμα, τῇ περὶ τοὺς κρατοῦντας ἀθυμίᾳ καταλιπὸν τὴν ἐν τῇ πόλει οἴκησιν, διὰ τῆς ἀγροικίας πλανᾶται, Ἐπιλελοιπε δὲ λοιπὸν καὶ ἡ τῶν ἀναγκαίων διάθεσις, καὶ ὅλως ἀωρότατον θέαμα γε· γένηται ἡ ξπρότερον ἀνδράσι τε λογίοις ἑπαγαλλομένη καὶ τοῖς λοιποῖς, οἷς εὐθηνοῡνται πόλεις ἀνευδεῶς διάγουσαι. Μίαν δὲ ἐνομίσαμεν ὡς ἐν δεινοῖς παραμυθίαν εἶναι, τὸ ἐπιστενάξαι τοῖς πάθεσιν ἡμῶν πρὸς τὴν σὴν ἡμερότητα, καὶ παρακαλέσαι, εἰ τις δύναμις, χιῖρα ὀρέξαι πόλει ἡμῶν εἰς γόνυ κλιθείσῃ. Τὸν δὲ τρόπον διʼ οὗ ἂν γένοιο ἐν καιρῷ τοῖς πράγμασιν, αὐτὸς μὲν εἰσηγεῖσθαι οὐκ ἔχω· σοι δὲ πάντως καὶ εὑρεῖν διὰ τὴν σύνεσιν ιον, καὶ χρήσασθαι τοῖς εὑρεθεῖσι, διὰ τὴν παρὰ Θεοῦ σοι διδομένην δύναμιν, οὐ χαλεπόν,

### English translation (Claude)

To Sophronius the master. The greatness of the calamities that have overtaken our homeland was forcing me myself to go to the court and describe to your Magnanimity, and to the others who are in the greatest power in affairs, the dejection that holds our city. But since bodily illness and the care of the churches detain me, I have hastened meanwhile to lament to your Greatness by letter, making known that no ship sunk in the open sea by violent winds ever vanished so suddenly, no city shattered by earthquakes or flooded by waters ever went to such sudden destruction, as ours, swallowed up by this new arrangement of affairs, has gone to complete ruin. Our affairs have become a fable. For our civic body is gone; the whole civic order, abandoning residence in the city from dejection about those in power, wanders through the countryside. Even the supply of necessities has failed, and altogether the city has become a most unseasonable sight, which formerly prided itself on learned men and on the other things in which cities that live without want abound. We thought there was one consolation, as in disasters: to groan over our sufferings to your Gentleness, and to ask you, if you have any power, to stretch out a hand to our city brought to its knees. The means by which you might come to the help of affairs in time I cannot myself suggest; but for you it is surely not hard both to find it by your understanding and to use what you find by the power given you by God.

### Translation notes

- Letter 76 (Benedictine).

### Citation (SBL)

Basil, Ep. 76 (PG 32:449d–452c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-76).

## Letter 77

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-77
- Source: PG 32:452c–453a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, regretting the departure of the governor Therasius, asks an unnamed friend to keep writing and to stay near Therasius.

### Greek text

Ἀνεπίγραφος περὶ Θηρασιον. Ἔν ακὶ τουτο τῆς ἀγαθῆς ἀρχῆς τοῦ μεγάλου ἁπηλαύσαμεν Θηρασίου, τῆς σῆς λογιότητος τὴν ἑπιδημίαν συνεχῶς ἡμῖν γινομένην. Τό αὐτὸ δὲ τοῦτο ἕζημιώθημεν στερηθέντες τοῦ ἄρχοντος. Ἀλλʼ ἔπειδή τὰ ἅπαξ ἡμῖν παρά τοῦ Θεοῦ χαρισθέντα μένει βέβαια, καὶ ταῖς ψυχαῖς ἀλλήλων ἑνοικούμενα διὰ τῆς μνήμης, εἰ καὶ τοῖς σώμασι διωρίσμεθα, γράφωμεν γοῦν συνεχῶς, καὶ φθεγγώμεθα πρὸς ἀλλήλους τὰ ἀναγκαῖα· καὶ μάλιστα νῦν, ὅτε ὁ χειμὼν τὴν ὀλιγοχρόνιον ταύτην ἐκεχειρίαν ἐσπείσατο. Ἐλπεζομεν δέ μὴ ἀπολείψεσθαί σε τοῦ θαυμασιωτάτου ἀνδρὸς Θηρασίου, πρέπον εἶναι κρίναντα κοινωνεῖν τῷ ἀνδρὶ τοιούτων φροντίδων,πή ναιόμενον καὶ μάτην, πρόνασιν ἀσμενίζοντα παρέχουσάν σοι ἰδεῖν τι τοὺς φίλους, καὶ παρʼ αὐτῶν Θιαθῆναι. Πολλὰ δὲ ἔχων εἰπεῖν καὶ περὶ πολλῶν, εἰς τὴν συντυχίαν ὑπερεθέμην, οὐκ ἀσφαλὲς εἶναι ἡγούμενος ἄπιστολαῖς τὰ τοιαῦτα καταπιστευειν,

### English translation (Claude)

Without address, about Therasius. This too we enjoyed from the good government of the great Therasius: the frequent presence of your Eloquence with us. And in this very thing we suffered loss when we were deprived of the governor. But since what God has once given us remains secure, dwelling in one another's souls through memory, even if we are separated in body, let us at least write often and say what is needful to one another; especially now that the winter has granted this short truce. We hope that you will not leave the most admirable Therasius, judging it fitting to share in such cares with such a man, … welcoming an opportunity that lets you see your friends and be seen by them. Though I have much to say about many things, I have put it off until our meeting, thinking it unsafe to entrust such things to letters.

### Translation notes

- Letter 77 (Benedictine), without address. A phrase is garbled in the OCR (“…”).

### Citation (SBL)

Basil, Ep. 77 (PG 32:452c–453a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-77).

## Letter 78

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-78
- Source: PG 32:453b–453d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks an official to have the governor station Elpidius in Caesarea, where public affairs depend on him.

### Greek text

Ἀνιπίγρκφος ὑπὲρ Ἐλπιδίου, Οὐκ ἔλαθεν ἡμᾶς ἠ ἁναθή σου σπονδὴ me: τὸν αἰδισιμώτατον ἑταῖρον ἡμῶν Ἐλπὶδιον ο ὅπως τῇ σννὲθιι σωυτοῦ συνέσει ἔδωκας καιρὸν φιλανθρωm’a; τῷ ἄρχοντι. ’.ταύτην οὖν τὴν χάριν νῦν σε τι· λιιῶσαι παρακαλοῦμεν διὰ τοῦ γράμματος, καὶ ὑπομνῆσαι τὸν,ἄρχοντα οἰκείῳ προστάγματι ἰπὶ τῆ ς καρίδος ἡμῶν καταστῆναι τὸν ἄνδρα πᾶσαν σχεδὸν τὴν φροντίδα τῶν δημοσίων ἐξηρτημένον, Ὠστε πολλεις ila; καὶ εὐπροσώπους ὑποβάλλειν προφάσεις τῷ ,ἄρχοντῃ ἐξ ὧν firmate; ἐπιμένειν αὐτὸν τῇ πατρίδι ἡμῶν προστάξαι. Οἷα δᾶ τὰ breuem, καὶ ὅσον ἄξιος τοῖς πράγμασιν ὁ ἀνὴρ, πάντως ossa δεήσῃ παρʼ ἡμῶν διδαχθῆναι, αὐτὸς τῇ,ἑαυτοῦ,συνέσει,ἀκριβῶς

### English translation (Claude)

Without address, on behalf of Elpidius. Your good zeal for our most reverend friend Elpidius has not escaped us, and how with your usual understanding you gave the governor an occasion for kindness. We urge you now by letter to complete this favor, and to remind the governor by a personal order to establish the man in our homeland, since almost the whole care of public affairs depends on him. So you can suggest many plausible reasons to the governor, from which he may order him to remain in our homeland. What sort of man he is, and how valuable to affairs, you surely need not learn from us, since you yourself by your own understanding exactly …

### Translation notes

- Letter 78 (Benedictine), without address. The end is lost in the scan (“…”), and the OCR is garbled in places. Benedictine Letter 79 (to Eustathius of Sebaste) is not found in this scan.

### Citation (SBL)

Basil, Ep. 78 (PG 32:453b–453d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-78).

## Letter 80

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-80
- Source: PG 32:456a–456c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Athanasius for his prayers and letters and longs to meet him.

### Greek text

Α Αθανασιῳ, ἐπισκόπῳ Ἀλεξανδρείας. Ὀσον τῶν Ἐκκλη σιῶν τα ἀρρωστήματα ἐπὶ τὸ μεῖζον πρόεισι, τοσοῦτον πάντες ἐπὶ τήν σην ἐπιστρεφόμεθα τε· λειότητα, μιαν ἑαυτοῖς ὑπολειπεσθαι τῶν δεινῶν παραμυθίαν τὴν σην προστασίαν πεπιστευκότες · ὃς καὶ τῇ δυνάμει τῶν προσευχῶν, xui τῷ εἰδέναι τὰ βελτιστα τοῖς πράγμασιν ὑποτίθεσθαι, διασώσασθαι ἡμᾶς ἐκ τοῦ φοβεροῦ τούτου χειμῶνος παρὰ πάντων ὁμοίως τῶν xui κατα μικρὸν ἦ ἀκοῇ ἦ πείρᾳ γνωριζόντων την τελειότητα σου πιστεύῃ. Διὸ μὴ ἀνῇς καὶ προσευχόμενοςῦπὲρ τῶν ψυχῶν ημῶν, xui διεγ είρων ἡμᾶς τοῖς γράμμασιν· ὧν εἰ ᾔδεις ὁπόσον ἑστι τό ὠφέλιμον, ουκ οἶν ποτε rupaπεσοῦσαν σοι γραμμάτων ἀφορμὴν, πρὸς ἡμᾶς ὑπερέ- 6ης. Εἰ δὲ καταξιωθείημεν τῇ συνεργίᾳ τῶν προσευχῶν σου ἰδεῖν σε καὶ ἀπολαῦσαι τῶν ἐν σοὶ ἀγαθῶν, xui προσθεῖναι τῇ ἱστορίᾳ τοῦ ἡμετέρου βίον τὴν συντυχίαν τῆς μεγάλης σου ὄντως καὶ ἀποστολικῆς ψυχῆς· πάντως ἆν ἑαυτοῖς ἐλογισάμεθα, ὧν ἐθλίεημιν ἐν πάσῃ τῇ ζωῇ ἡμῶν, ἀντιρροπον ποιρὰ τῆς τοὺ Θεοῦ φιλανθρωπίας ἐσχηκέναι παραμυθίαν.

### English translation (Claude)

To Athanasius, bishop of Alexandria. The more the sicknesses of the churches advance, the more we all turn to your Perfection, believing that your protection is the one consolation left us in our troubles; you who, by the power of your prayers and by knowing how to suggest what is best in affairs, are believed by all alike, who know your Perfection even a little by report or experience, able to save us from this fearful storm. So do not cease praying for our souls and rousing us with your letters. If you knew how great their benefit is, you would never pass over an occasion for writing to us that came your way. And if, by the help of your prayers, we were thought worthy to see you and enjoy your good qualities, and to add to the history of our life a meeting with your truly great and apostolic soul, we would surely reckon that we had received from God's love for mankind a consolation equal to all the afflictions of our whole life.

### Translation notes

- Letter 80 (Benedictine).

### Citation (SBL)

Basil, Ep. 80 (PG 32:456a–456c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-80).

## Letters 81, 82

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-81
- Source: PG 32:456c–460d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil offers bishop Innocent a holy presbyter as his successor; a second letter asks Athanasius to write to the Eastern bishops seeking communion, offering to hold the letters until they reply.

### Greek text

Ἰννοκεντίῳ ἐπισκοπῳ. Ὀσον εὐθύμησα δεξάμενος γράμματα τῆς ἀγάπης σου, τοσοῦτον ἐλυπήθην, ὃτι βάρος ἐπέθηκας ἡμῖν φροντίδος τῆς ὑπερβαινούσης ημᾶς. Πῶς γὰρ δυνηθῶμεν ἀπὸ τοσούτου διαστήματος, τοσαύτας ἡμεῖς οἰκονομίας aspir/aviariae; Ἐως μέν γὰρ ὑμᾶς ἔχει η Ἐκκλησία, ὡς ἰδίοις στηρίγμασινέπ· αναπαυεται· ἐὰν δέ τι περὶ τῆς ὑμετέρας ζωῆς ό Κύριος οἰκονομηση, τίνας δύναμαι ὁμοτίμους ἐν· τευοεδ ὑμῖν εἰς την ἐπιμελειαν τῶν ἀδελφῶν ἐκπέμπειν;”ὁπερ σὺ ἐπεζήτηςας διὰ τὼν γραμμά· ’ των, καλῶς ποιῶν xui ἐμφρόνως, βουλόμενος ζῶν ἰδεῖν τόν μετὰ σε μέλλοντα κυβερνᾲν τὸ ἑκλεκτον ποίμνιον τοῦ Κυρίουο ὃ καὶὸ μακάριος Μωῡσής καί ἐπεθύμησε καὶ εῐὸεν · ἐπεὶ οὖν καὶὸ τόπος μέγας καί περιβόητος, καὶ τὸ σὸν ἔργον παρὰ πολλοῖς ονομί στὸν, xui οἱ καιροὶ χαλεποὶ, μεγάλου χρείαν ἔχοντες κυβερνήτου, διὰ τὰς συνεχεῖς ζάλας καὶ τοὺς ἔπανισταμένους κλύδωνας τῇ Ἐκκλησία · οὐκ ἐνόμισα ἀσφαλες εἶναι τῇ ἐμῇ ψυχῇ ἀφωσιωμένως τῷ πράγματι χρήσασθαι· μάλιστα μεμνημένος ὧν ἔγραψας, ὅτι μέλλεις ἐπὶ τοῦ Κυρίου ἀντικαθίστασθαί μοι, δικαζόμενος πρός με ὑπὲρ τῆς ἀμελείας τῶν Ἐκκλησιῶν, Ἵνα οὖν μὴ εἰσέλθω εἰς κρίσιν μετὰ σοῦ, ἀλλὰ μᾶλ· λον κοινωνόν σε εὕρω τῆς ἀπολογίας μου, τῆς ὶπὶ τοῦ Χριστοῦ, περιβλεψάμενος ἓν τῷ συνεδρίῳ, τοῦ πρεσβυτερίου τοῦ κατὰ τὴν πόλιν, ἐξελεξάμην τό τιμιὼτατον σκεῦος, τόν ἔκγονον τοῦ μακαρίου Ἐρμογένους, τοῦ τὴν μεγάλην καὶ ἄρρηκτον πίστιν γράψαντος ἓν τῇ μεγάλῃ συνόδῳ · πρεσβύτερον τῆς Ἐκκλησίας ἐκ πολλῶν ἤδη ἐτῶν, εὐσταθῆ τόν τρόπον, ἔμπειρον κανόνων, ἀκριβῆ τὴν πίστιν, ἐν ἐγκρατείᾳ καὶ ἀσκήσει μέχρι νῦν διάγονταο εἰ καὶ ὅτι τί εὔτονον αὐτοῦ τῆς σκληραγωγίας λοιπόν κατεδαπάνησε τήν σάρκαʼ πτωχόν, καὶ μηδένα πορισμὸν ἔχοντα ἑν τῷ κόσμῳ τούτῳ, ὡς μηδε ἄρτου αὐτόν εὐπορεῖν, ἀλλὰ δ ιά τῶν χειρῶν ἐκπλέκειν τόν βίον μετα τῶν ἀδελφῶν τῶν συνόντων αὐτῷ. Τουτον ἐμοὶ βουλητὸν ἐστιν ἀποστεῖλαι. Εἰ οὖν κα] αὐτὸς τοιούτου χρῄζεις ἀνδρὸς, ἀλλὰ μὴ αὐτὸ τοῡτι νεωτέρου τινός ἐπιτηδείου μόνον πρὸς τό πέμπεσθαι καὶ τὰς βιωτικὰς ἑξανύειν χρείας, ταχύ μοι διὰ πρώτης ἀφορμῆς ἐπιστεῖλαι καταξίωσον, ἶνα πέμψω σοι τοῦτον τόν ἄνδρα, ἐκλεκτόν ὄντα τοῦ Θεοῦ, καὶτῷ πράγματι ἐπιτήδειον, αἰδέσιμον τοῖς ἑντυγχάνουσι, καὶ ἓν πραότητι παιδεύοντα τοὺς ἀντιδιατιθεμένους. “Ov ἠδυνάμην καὶ εὐθὺς ἐκπέμψαι · ἀλλʼ ἐπειδὴ αὐτὸς προλαβὼν ἐπεζήτησας ἄνθρωπον, τὰ μὶν ἄλλα καλὸν καὶ ἀγαπητὸν ἡμῖν, τοῦ δε προει‹ ρημένου ἀνδρὸς παραπολὺ ἀποδέοντα, ἠβουλήθην · σοι γωερὰν γενέσθαι την ἇμαυτου γνώμην ἵνʼ, εί χρῄξεις ἀνδρὸς τοιουτου, ἦ ἐκπέμψῃς τινα τῶν αδελμέχρις ἡμῶν ὁδοιπορίας τὸν κάματον ὑποστῆναι. Ἀβανασίῳ, ἐπισκόπῳ ’Δλεξανδρείας. Ὅταν μὲν πρὸς τὰ πράγματα ἀποβλέψωμεν, καὶ τας δυσκολίας κατίδωμεν, ὑφʼ ὧν πᾶσα ἀγαθή ἐνέργεια οἷον ὑπό τινος δεσμοῦ ἐμποδιζομένη κατἔχεται, εἰς ἀπόγνωσιν ἑαυτῶν ἐρχόμεθα παντελῆ · ὅταν 5": πάλιν πρὸς τὴν σὴν ἀπίδωμεν σεμνοπρέπειαν, καὶ λογισώμεθα, ὅτι σὲ ἰατρὸν τῶν ἐν ταῖς Ἐκκλησίαις ἀρρωστημάτων ό Κύριος ἡμῶν ἐταμιεύσατο · ἀναλαμβάνομεν ἑαυτῶν τοὺς λογισμοὺς, καὶ ἐκ τοῦ κατά τῆν ἀπόγνωσιν πτώματος πρὸς τὴν ἰλπίὸα τῶν χρηστοτέρων διανιστάμεθα. Λέλυται πᾶσα Ἐκκλησία, ὡς οὐδὲ ἡ σὴ φρόνησις ἀγνοεῖ. Καὶ ὁρᾷς πάντως τά ἑκασταχοῦ, οἷον ἀφʼ ὑψηλῆς τινος σκοπιᾶς τῆς τοῦ νοῦ Θεωρίας · ὅπως, καθάπερ ἓν πελά-γει, πολλῶν ὁμοῦ συμπλεόντων, ὑπὸ της βίας τοῦ κλύδωνος πάντες όμοῦ ἀλλήλοις προσρήγνυνται · καὶ γίνεται τὸ ναυάγιον, πῆ μὶν ἰκ τῆς ἔξω· θεν αἰτίας βιαίως κινούσης τὴν θάλατταν, πῆ δὴ ἐκ τῆς τῶν ἐμπλεόντων ταραχῆς ἂντιβαινόντων ἀλλῆλοις καὶ διωθουμένων. Ἀρκεῖ ἐπὶ τῆς εἰκόνος ἐᾶσαι τόν λόγον, οὔτε τῆς σῆς σοφίας ἐπιτρεπούσης τι πλέον, οὔτε τῆς καταστάσεως ἔπιτρεπούσης ἡμῖν τὴν παρρησίαν. Καὶ πρὸς ταῦτα τις ἱκανὸς κυβερνήτηςς τίς ἀξιόπιστος διαναστῆσαι τὸν Κύριον ἐπιτιμῆσαι τῷ ἀνέμῳ καὶ τῆ θαλάσσῃ; Τίς ἕτεροςῆ ό ἐκ παιδὸς τοῖς ὑπερ τῆς εὐσεβείας ἰναθλήσας ἀγῶσινς Ἐπεὶ οὖν ὥρμηται νῦν γνησίως πᾶν τὸ περὶ ἡμᾶς ὑγιαῖνον κατὰ τῆν πίστιν εἰς τὴν πρὸς τοὺς ὁμοδόξους κοινωνίαν καὶ ἕνωσιν, θαρρούντως ἤλθομεν εἰς τὴν παράκλησίν σου τῆς ἀνεξικακίας, ἕπιστεῖλαι πᾶσιν ἡμῖν ἐπιστολὴν μίαν, παραίνεσιν ἔχουσαν τῶν πρακτέων. Οὖτων γὰρ βούλονται παρά σοῦ τὴν ἀρχὴν ὑπάρξαι αὐτοῖς τῶν κοινωνικῶν ὃιαλέξεων. Ἐπειδὴ δε ἴσως ὕποπτοι καταφαίνονται σοι τῇ μνήμῃ τῶν παρελθόντων, έκεῖνο ποίησον, θεοφιλέστατε Πάτερ ἕμοὶ τὸς πρὸς τοὺς ἓπισκόπους ἐπιστολὰς διάπεμψαι ἣ διά τινος τῶν αὐτόθεν πιστῶν, ἡ καὶ διὰ τοῦ ἀδελφοῦ Δωροθέου τοῦ συνδιακόνου ἡμῶν, ἃς ὑποδεξάμενος οὗ πρότερον δώσω, μῆ λαβὼν τὰς παρʼ αὐτῶν ἀποκρίσεις· ἐὰν δὲ μὴ, Ἠμαρτηκὼς ἔσομαι εἰς σὲ πάσας τὰς ἡμέρας τῆς ζωῆς μου, Πάντως δὲ οὗ πλείονος ἄξιον φόβου τοῦτο τῷ ἒξ ἀρχῆς εἰπόντι πρὸς τόν πατέρα ἦ ἐμοὶ νῦν πρὸς σι τὸν πνευματικὸν πατέρα λέγοντι. Εἰ δὲ τοῦτο παντὶ τροπῷ ἀπηγόρευται παρὰ σοὶ, ἀλλʼ ἡμᾶς γε τῆς ἐπὶ τῇ διακονία αἰτίας ἄφες, ἀδόλως καὶ ἀκατασκεύως. ἐπιθυμία τῆς εἰρήνης καὶ τῆς πρὸς ἀλλήλους ἡμῶν συναφείας τῶν ὁμονοούντων εἰς τὰ πρὸς τὸν Κύριον, ἐπὶ τὴν πρεσβείαν ταύτην καὶ μεσιτείαν ἀφικομένους.

### English translation (Claude)

To Innocent, a bishop. As much as I was cheered at receiving your Love's letter, so much was I grieved that you laid on us the weight of a care that is beyond us. For how can we, from so great a distance, manage such great matters? As long as the church has you, it rests on its own supports; but if the Lord should order anything concerning your life, whom can I send from here, of equal honor with you, to care for the brothers? This is what you asked in your letter, rightly and wisely, wishing to see in your lifetime the one who is to govern after you the Lord's chosen flock, which blessed Moses also both desired and saw. Since, then, the place is great and famous, your work renowned among many, and the times difficult, needing a great helmsman because of the continual storms and the waves rising against the Church, I did not think it safe for my soul to treat the matter perfunctorily, especially remembering what you wrote, that you would stand against me before the Lord, bringing a case against me for neglect of the churches. So that I may not enter into judgment with you, but rather find you a partner in my defense before Christ, I looked round among the council of the presbytery of the city and chose the most honorable vessel, the descendant of the blessed Hermogenes, who wrote the great and unbreakable creed at the great council: a presbyter of the church for many years now, steady in character, experienced in the canons, exact in faith, living until now in self-control and ascetic discipline, though the intensity of his austerity has by now consumed his flesh; poor, having no means of livelihood in this world, so that he does not even have bread in abundance, but earns his living with his hands together with the brothers who live with him. This is the man I wish to send. If, then, you too need such a man, and not merely some younger man fit only to be sent on errands and to carry out the business of life, deign to write to me quickly at the first opportunity, so that I may send you this man, chosen by God and suited to the task, venerable to those who meet him, and correcting opponents with gentleness. I could have sent him at once; but since you yourself first asked for a man good and dear to us in other respects but falling far short of the aforesaid, I wished to make my opinion clear to you, so that, if you need such a man, you may either send one of the brothers … to undergo the toil of the journey as far as us.
[Letter 82] To Athanasius, bishop of Alexandria. When we look at affairs and see the difficulties by which every good activity is held back as though bound by a chain, we come to complete despair of ourselves; but when again we look to your Reverence and consider that our Lord has reserved you as physician for the sicknesses in the churches, we recover our thoughts and rise up from the fall of despair to the hope of better things. The whole Church is broken up, as your prudence is not unaware. And you surely see what is happening everywhere, as from a high lookout of mental contemplation: how, as at sea, when many are sailing together, all are dashed against one another by the violence of the waves, and shipwreck comes partly from an external cause violently stirring up the sea, partly from the confusion of those on board, who oppose and jostle one another. It is enough to leave the argument at the image, since neither does your wisdom allow anything more, nor does the situation allow us frankness. And against these things, who is an able helmsman? Who is trustworthy enough to rouse the Lord to rebuke the wind and the sea? Who else but he who from childhood has contended in the contests for godliness? Since, then, all that is sound in the faith about us is now genuinely eager for communion and union with those of the same belief, we have come confidently to entreat your forbearance to send one letter to all of us, containing advice on what should be done. For so they wish to have from you the beginning of the talks toward communion. But since they perhaps appear suspect to you because of the memory of the past, do this, most God-beloved Father: send the letters for the bishops to me, either by one of the faithful there or by our brother Dorotheus, our fellow deacon; and when I receive them I will not give them out until I have received their replies. If not, “I shall bear the blame before you all the days of my life.” Surely this was no more to be feared by him who first said it to his father than by me now saying it to you, my spiritual father. But if this is in every way refused by you, at least acquit us of blame for our mediation, since we have come to this embassy and mediation without guile or contrivance, from desire for peace and for the union of those who agree in the things of the Lord.

### Scripture references

- Num 27:15–23: allusion, high confidence
- Ps 143:2 (142:2 LXX): allusion, medium confidence
- 2 Tim 2:21: allusion, medium confidence
- 2 Tim 2:25: quotation, high confidence
- Matt 8:26: allusion, high confidence
- Gen 43:9: quotation, high confidence

### Translation notes

- This staged ref holds two letters. Letter 81 (Benedictine), to bishop Innocent: Hermogenes, bishop of Caesarea, is credited with writing the creed at the council of Nicaea. A line is lost before the end (“…”). [Letter 82], to Athanasius, whose heading stands in the text. Scripture: Num 27:15–23 (Moses and Joshua); Ps 143:2 (LXX 142:2); 2 Tim 2:21, 25; Matt 8:26; Gen 43:9 (Judah to his father: “I shall bear the blame…”).

### Citation (SBL)

Basil, Ep. 81 (PG 32:456c–460d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-81).

## Letter 83

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-83
- Source: PG 32:461a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks a tax assessor to deal kindly with Caesarea and with a friend's property at Chamanene as if it were his own.

### Greek text

Κηνσίτορι. Ἐμοὶ πρὸς τήν σὴν εὐγένειαν συνήθεια μὲν καὶ ἠ κατʼ ὀφθαλμοὺς συντυχία πάνυ βραχεῖα γέγονέ· γνῶσις δε ἡ ἐξ ἀκοῆς, διʼ ἧς πολλοῖς συναπτόμεθα τῶν ἐπιφανῶν, οῦκ ὀλίγη τε, οὐδὲ εὐκαταφρόνητος. Εἰ δε καὶ σοί τις ἐκ τῆς φήμης περὶ ἡμῶν ὑπάρχει λόγος, αὐτὸς ἂν εἰδείης ἄμεινον. Τὸ δʼ οὖν σὸν παρʼ ἡμῖν τοιοῦτον ἐστιν οἷον εἴπομεν. Ἐπειδὴ δί ἐκάλεσέ σε ὁ Θεὸς εἰς πρᾶγμα φιλανθρωπίας ἐπί· δειξιν ἕχον, διʼ οὗ δυνατόν ἐστι διορθωθῆναι ἡμῶν τὴν πατρίδα παντελῶς ἐδαφισθεῖσαν, ἠγοῦμαι πρέπειν μοι ὑπομνῆσαι σου τὴν χρηστότητα, ἱνα ἐπʼ ἐλπίδι τῆς παρὰ Θεοῦ ἀνταποδοσεως τοιοῦτον σεαυτὸν καταξιώσῃς παρασχέσθαι, ὥστε ἀθανάτου μὲν τῆς μνὴο μης ἀξιοῦσθαι, γενέσθαι δε αἰωνίων ἀναπαύσων κληρονόμον, ἓν τοῦ ἐλαφροτέρας ποιῆσαι τοῖς καταπονουμένοις τὰς θλίψεις. Ἐπειδή δε κάμοί τίς ἐστι κτῆσις περὶ Χαμανηνήν, ἀξιῶ σε προστῆναι αῦτῆς, ὡς οἰκείας. Μὴ θαυμάζῃς δὲ, εἰ ἐμαυτοῦ λέγω τὰ τῶν φίλων, μετὰ τῆς ἄλλης ἀρετῆς καὶ φιλίαν πεπαιδευμένος, καὶ μεμνημένος τοῦ σοφῶς εἰπόντος, ἀλλον ἑαυτὸν εἶναι τὸν φίλον. Τὴν τοίνυν κτῆσιν τήν ὃιαγέρουσαν τῷδε, ταύτην ὡς ἐμαυτοῦ παρατίθεμαι τιμιότητί σου· καὶ παρακαλῶ, ἐπισκεψάμενον τὰ τῆς οἰκίας δυσχερῆ, δοῦναι αὐτοῖς καὶτῶν παρελθόντων χρόνων παραμυθίαν, καὶ πρὸς τὸ μέλλον αἱρετὴν αὐτοῖς κατασκευάσαι τὴν οἴκησιν, τὴν φευκτὴν καὶ ἀπηγορευμένην διὰ τὸ πλῆθος τῆς ἐπικειμένης αὐτῇ συντελείας. Σπουδάσω δε καὶ αὐτὸς στου διαλεχθῆναι.

### English translation (Claude)

To a censitor. My acquaintance with your Nobility and our meeting face to face have been very brief; but my knowledge of you by report, by which we are connected with many distinguished men, is neither small nor to be despised. Whether you have any account of us from report, you yourself would know better. At any rate your standing with us is such as we have said. Since God has called you to a task that offers a display of kindness, through which it is possible to restore our homeland, utterly razed to the ground, I think it fitting to remind your Goodness, that, in hope of God's recompense, you may deign to show yourself such as to be thought worthy of immortal memory and to become an heir of eternal rest, by making lighter the afflictions of the oppressed. And since I too have some property at Chamanene, I ask you to protect it as your own. Do not wonder if I call my friends' property my own, since with the rest of virtue I have been taught friendship too, and remember him who wisely said that a friend is another self. The property, then, belonging to So-and-so, I commend to your Honor as my own; and I urge you, considering the hardships of the household, both to give them some relief for past times and to make their dwelling desirable for the future, which is now shunned and given up because of the weight of the assessment imposed on it. I too will make an effort to meet you.

### Extrabiblical texts

- Aristotle, Eth. nic. 9.4 (Aristotle (works)): allusion, medium confidence

### Translation notes

- Staged as 82; this is Letter 83 (Benedictine). “A friend is another self” is a saying attributed to Aristotle (Eth. Nic. 9.4) and to Pythagoras.

### Citation (SBL)

Basil, Ep. 83 (PG 32:461a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-83).

## Letter 84

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-84
- Source: PG 32:464a–464b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks a governor to free an aged man and his orphaned four-year-old grandson from enrollment in the city council.

### Greek text

χόντι · οὔτε ἄρχοντι δηλονότι καὶ ἰδιώτη · ἀλλὰ πειράτέον τοῦ μὲν ἐκ τῆς τέχνης, τοῦ δὲ ἀπὸ τῆς ἕξουσίας ἀπολαύειν εἰς τὰ ἡμέτερα. Ὠσπερ οὖν τοῖς ἐν ἡλίῳ βαδίζουσιν ἕπεται πάντως η σκιὰ, κᾶν αὐτοὶ μὴ προέλωνται · οὕτω καὶ ταῖς πρὸς τοὺς ἄρχοντας ’ὁμιλίαις ἀκολουθεῖ τι καὶ παρεμπόρευμα, ἡ τῶν καμνόντων βοήθεια. Τὴν μὶν οὖν πρώτην αἰτίαν τῆς ἐπιστολῆς πληρούτω αὐτό τὸ προσειπεῖν σου τὴν μεγαλόνοιαν. ὅ, κᾶν μηδεμία πρόφασις τῷ γράφειν προσῇ, ἀγαθόν κεφάλαιον αὐτὸ χρὴ νομίζεσθαι. Προσεὶρησο τοίνυν ἡμῖν, ὦ ἄριστε, καὶ φυλάττοιο τῷ βίῳ παντὶ, ἀρχὰς, ἐξ ἀρχῶν ἀμείβων, καὶ οὒλοτε ἀλλους ταῖς ἐπιστασίαις εὐεργετῶν. Τοῦτο γαρ ἐμοί τε ποιεῖν σύνηθες, καὶ σοὶ ὀφειλόμενον παρὰ τῶν καὶ κατὰ μικρὸν πεπειραμένων τῆς περὶ τό ἄρχειν σου ἀρετῆς. 2. Μετά δὲ τὴν εὐχὴν, δέξαι καὶ τὴν ὑπὲρ τοῦ ἀθλίου γέροντος ἱκεσίαν, ὃν ἀφῆκε μεν τῶν δημοσίων γράμμα βασιλικόν· μᾶλλον δὲ καὶ προ τοῦ βασιλέως αὐτὸ τὸ γῆρας ἔδωκεν αὐτῷ τὴν ἀναγκαίαν ἀτέλειαν. Ἐβεβαίωσας δε καὶ αὐτὸς τὴν ἅνωθεν χάριν αἰδοῖ τῆς φύσεως, καὶ προμηθείᾳ τῶν δημοσίων, ἐμοὶ δοκεῖν, ὡς ἆν μὴ ἀνθρώπῳ παρανοοῦντι διὰ τόν χρόνον κινδυνεύοι τι τῶν κοινῶν.Δι ἐτέρας δὲ ὁδοῦ πάλιν πῶς αὐτόν ἔλαθες, ὦ θαυμάσιε, παραγαγὼν εἰς τὸ μέσση Τόν γὰρ ὑῐδοῦν αὖ· τοῦ, οὔπω τέταρτον ἔτος ἀπὸ γενέσεως ἄγοντα, κελεύσας τοῦ βουλευτηρίου μετέχειν, τί ἀλλο καὶ οὐχὶ τὸν πρεσβύτην διὰ τοῦ ἐκγόνου πάλιν ἐξ ἀρχῆς παρʼ αγεις εἰς τὰ δημόσια; Ἀλλὰ νῦν ἱκετεύομεν ἀμφοτέρων σε λαβεῖν τῶν ἡλικιῶν οἶκτον, καὶ ἀμφοτέρους ἁνεῖναι δια τὰ προσόντα ἑκατέρῳ ἐλεεινά. Ὀ μεν γὰρ οῦκ εἶδε γονέας, οὐδʼ ἐγνώρισε, ἀλλὰ διʼ ἀλλοτρίων χειρῶν εἰς τόν βίον τοῦτον εἰσῆλθεν, εὐθὺς ἐκ σπαργάνων ἀμφοτέρων ὀρφανισθείς· ὁ δε τοσοῦτον ἐταμιεύοη τῷ βίῳ, ὡς μηδὲν αὐτὸν εἶδος συμφορᾶς παρελθεῖν· Ἐπεῖδε μὲν γὰρ υὶοῦ τελευτὴν οἰωρον. εἶδε δὲ οἷκον ἔρημον διαδόχων· ἅψεται δὲ νῦν, ἐὰν μή τι αὐτὸς ἄξιον τῆς σεαυτοῦ φιλανθρωπίας διανοηθῇς, τὴν παραμυθίαν τῆς ἀπαιδίας, ταύο την ἀφορμὴν αὐτῷ μυρίων γενησομένην κακῶν. Οὗ γὰρ δήπου τό παιδίον εἰς βουλευτὰς συντελέσει, ὴ ἐκλέξει τὰς εἰσφορὰς, ἣ στρατιώταις χορηγήσει τὸ σιτηρέσιον ο ἀλλʼ ἀνάγκη πάλιν τοῦ ἀθλίου γέρον· τος τὴν πολιὰν καταισχύνω-θαι. Δὸς οὖν χάριν καὶ τοῖς νόμοις ἀκόλουθον, καὶ τῇ φύσει συμβαίνουσαν τῷ μὲν προστάξας μέχρι τῆς τῶν ἀνδρῶν ἡλικίας συγχωρηθῆναί, τόν δὲ ἐπὶ τῆς κλίνης ἀναμένειν τὸν θάνατον. Πραγμάτων δὲ συνέχειαν καὶ τό τῆς ἀνάγκης ἀπαραίτητον ἄλλοι προβαλλέσθωσαν. Οὐ γὰρ δὴ τοῦ σοῦ τρόπον ἦ κακῶς πράττοντας περι ιδεῖν, ἡ νόμων ὀλιγωρῆσαι, ἡ φίλοις μὴ εἶξαι καθικετεύουσι, κᾶν τὰ ἐξ ἀνθρώπων σε περιεστήκει πράγματα. ἓγγόνου.

### English translation (Claude)

… nor to a ruler and a private person alike; but one must try to profit for our affairs from the one by his art and from the other by his authority. As, then, a shadow certainly follows those who walk in the sun, even if they do not choose it, so with conversations with rulers there follows a kind of by-trade, the help of the suffering. Let the first reason for my letter, then, be fulfilled by the mere greeting of your Magnanimity, which, even if there were no other pretext for writing, ought to be considered a good thing in itself. Greetings, then, from us, my excellent friend, and may you be kept safe all your life, passing from office to office, and benefiting now some, now others, by your administrations. For this is both my custom to pray and your due from those who have even slightly experienced your virtue in governing.
2. After the prayer, receive also my supplication for a wretched old man, whom an imperial letter released from public duties; or rather, even before the emperor, his very age gave him the necessary exemption. You yourself confirmed the favor from above, out of respect for nature and, I think, out of care for the public interest, so that nothing of the common affairs might be endangered by a man growing senile through age. But by another road, my admirable friend, how did you unawares bring him back into the midst? For by ordering his grandson, not yet in his fourth year since birth, to belong to the council, what else are you doing but bringing the old man back to public duties through his descendant? Now, however, we implore you to take pity on both ages and release both because of the pitiable state of each. For the one has never seen or known his parents, but came into this life through others' hands, orphaned of both from his swaddling clothes; and the other has been kept so long in life that no form of misfortune has passed him by. He saw his son's untimely death; he saw his house without heirs; and now, unless you devise something worthy of your kindness, the consolation of his childlessness will become for him the occasion of countless evils. For the child, surely, will not contribute to the council, nor collect the taxes, nor supply the soldiers with their rations; but once again the gray hairs of the wretched old man must be disgraced. Grant, then, a favor consistent with the laws and agreeable to nature, ordering that the child be excused until the age of manhood, and the old man left to await death in his bed. Let others plead the press of business and the inexorability of necessity. For it is not your way to overlook those in distress, or to slight the laws, or not to yield to friends who implore you, even if the affairs of men press round you. …

### Translation notes

- Staged as 83; this is Letter 84 (Benedictine), to the governor. Its heading and opening are lost in the scan (“…”); a stray word (“of the grandson”) at the end is a leftover of the scan and is not translated.

### Citation (SBL)

Basil, Ep. 84 (PG 32:464a–464b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-84).

## Letters 85, 86

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-85
- Source: PG 32:465a–468b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil protests against tax collectors exacting oaths from peasants; a second letter asks a governor to restore grain seized from the presbyter Dorotheus at Berisa.

### Greek text

Α Περὶ τοῦ μὴ δεῖν ὁρκοῦν. Oti παυόμεθα κατὰ πᾶσαν σύνοδον διαμαρτυρόμενοι, καὶ ἰδίᾳ ἓν ταῖς συντυχίαις περὶ τῶν αὐτῶν διαλεγόμενοι, ὥστε τοὺς ὅρκους ἐπὶ τοῖς δημοσίοις τεᾘσμασι μὴ έπάγεσθαι παρὰ τῶν ἁπαιτητῶν τοῖς ἀγροίκοις. Λειπόμενον ἧν καὶ διὰ τοῦ γράμματος περὶ τῶν αὐτῶν ἐνώπιον Θεοῦ καὶ ἀνθρώπων διαμαρτύρασθαι, ὅτι προσήκεὶ παύσασθαι ὑμᾶς διαμαρτον ταῖς ψυχαῖς τῶν ἀνθρώπων ἐπάγοντας, καὶ ἀλλους ἐπινοῆσαι τινας τρόπους τῶν ἀπαιτήσεων, τὰς δέ ψυχὰς συγχωρῆσαι τοῖς ἀνθρώποις ἀτρώτους ἔχειν. Ταῦτα πρὸς σε γράφομεν, οὐχ ὡς σοῦ δεομένου τῆς ἐκ τῶν λόγων παρακλήσεως (οἴκοθεν γὰρ ’ἔχεις τὰς περὶ τό φοβεῖσθαι τὸν Κύριον ἀφορμὰς), ἀλλʼ ἶνα διὰ σοῦ πάντες οἰ ἀνεχόμενοί σου δώαχθῶσι μὴ παροργίζειν τόν Ἀγιον, μηδὲ ἀπηγορευμένον πρᾶγμα τῇ πονηρᾷ συνηθείᾳ εἰς ἀδιαφορίαν κατάγειν. Καὶ γὰρ οὔτε ὄφελός τι αὐτοῖς πρὸς τὰς ἀπαιτῆσεις ἐκ τῶν ὅρκων ἐστὶ, καὶ ὀπολογούμε νον κακὸν τῇ ψυχῇ προσλαμβάνουσιν. Ἐπειδὰν γὰρ καταμελετήσωσι τὰς ἐπιορκίας οἶ ἄνθρωποι, οὐκέτι ἰαυτούς ἐπείγουσι πρὸς τήν ἔκτισιν, ἀλλὰ ἀπάτης ὅπλον καὶ ἀναβολῆς ἀφορμὴν ἐξευρῆσθαι αὐτοῖς τόν ὅρκον οἴονται. Εἴτε οὖν ὀξεῖαν ίπάγει τὴν ἀνταπόδ οσιν τοῖς ἕπιωρκηκόσιν ὁ Κύριος, ούχ ἕξουσι τοὺς ὑπακούοντας,τῶν ὑπευθύνων ύπό τῆ ς τιμωρίας ἀναλωθέντων· εἴτε διὰ μακροθυμίας ἀνέχεται ό Δεσπότης, ὃ προλαβὼν εἷπον, ὅτι οἱ πεπειραμένοι τῆς ἀνοχῆς τοῦ Κυρίου καταφρονοῦσιν αὐτοῦ τῆς χρηστότητος ’ μὴ ἀνομείτωσαν διατιῆς,μηδε παροξυνέτωσαν ἔφʼἕαυτούς τὸν Θεὸν, Εἶρηται ἡμῖν τὰ ἡμῖν ἐπιβάλλοντα· ὄψονται οἱ ἀπειθοῦντες. ΔΠΙΣΥΟΑΗ Πς. Τῷ ἡγεμόνι. Οἶδα μεγίστην καὶ πρωτην σπουδὴν οὖσαν τῇ τιμιότητί σου πάντα τρόπον χαρίζεσθαι τῷ δικαίῳ ’ δευτέραν δε τὸ καί τοὺς φίλους εύποιείν, καὶ τῶν προσφευγόντων τῇ προστασίᾳ τῆς σῆς μεγαλονοίας ἀντιποιεῖσθαι. Πάντα τοίνυν εἰς ταυτὸν συνέδραμεν ἐπὶ τῆς παροῦσης ὑποθέσεως. Καὶ γὰρ δικαιόν ἔστι τὸ πρᾶγμα, ὑπὲρ οὗ τὴν πρεσβείαν ποιούμεθα, καὶ ἡμῖν κεχαρισμένον, οὓς ἐν τοῖς φίλοις ἀριθμεῖν τοῖς σεαυτοῦ κατηξίωσας καὶ ὀφειλόμενον τοῖς τήν στερρότητα σοῦ εἰς τήν ὑπερ ὧν πεπόνθασι βοήθειαν ἔπικα).ουμ.ένοις. Σίτον γὰρ, ὃν μόνον εἶχε πρὸς τὴν ἀναγκαίαν τοῦ βίου δ ιαγωγὴν ὁ ποθεινότατος ἀδελφὸς Δωρόθεος, διήρπασάν τινες ἕν Βηρίσοις, τῶν τὰ δημόσια διοικεῖν πεπιστευμένων, εἶτε ἀφʼ ἑαυτῶν ἓλθόντες ἐπι τὴν βίαν, εἴτε καὶ ἑτέρων αὐτοῖς ὑποθεμένων. Πλὴν οὐδαμόθεν αὐτοῖς τὸ πρᾶγμα ἰινέοριλητον, Τί γὰρ ἧττον ἀδικεῖ ὁ οἴκοθεν πονηρὸςὴ ὀ ἑτέρων κακία ὑπηρετούμενος; Καὶ τοῖς πεπονθόσιν ἡ ζημία ὁμοία. Τοῦτο-ν ἀξιοῦμεν, διʼ ὧν ἀφηρέθη μὲν ἀπολαβεῖν, καὶ δὴ ἐξεῖναι αὐτοῖς ἐπὶ ἑτέροις τὴν αἰτίαν τῶν τετολμημένων ἀναφέρειν ὅσου δὲ ἄξιον τὸ τὴν ἐκ τῆς σιτοδείας διαψυγείν ἀνάγκην, τοσούτου τὴν χάριν τιμησὸμεθα τὴν παρὰ τῆς σῆς μεγαλοφνῖαςν ἐὰν ἄρα δοῦναι καταξιώσης.

### English translation (Claude)

That one ought not to require oaths. We do not cease, at every synod, solemnly protesting, and speaking privately about the same things in our meetings, that oaths should not be imposed on the country people by the collectors over the public taxes. It remained to testify about the same things by letter before God and men, that you ought to stop bringing death to the souls of men, and to devise some other methods of collection, allowing men to keep their souls unwounded. We write this to you, not as though you needed exhortation by words (for you have from within the grounds for fearing the Lord), but so that through you all who are under you may be taught not to provoke the Holy One, nor to reduce a forbidden thing to indifference by evil habit. For they gain nothing from the oaths toward the collections, and they take on an acknowledged evil for the soul. For when men have practiced perjury, they no longer press themselves to pay, but think that the oath has been invented for them as a weapon of deceit and an occasion for delay. If, then, the Lord brings swift retribution on the perjured, they will have no one to obey them, as those liable will have been destroyed by the punishment; or if the Master bears with them in long-suffering, those who have experienced the Lord's forbearance, as I said before, despise his goodness. Let them not transgress the law in vain, nor provoke God against themselves. We have said what falls to us; those who disobey will see.
[Letter 86] To the governor. I know that the greatest and first zeal of your Honor is to favor justice in every way, and the second to do good to your friends and to take up the cause of those who flee to the protection of your Magnanimity. All these have come together in the present case. For the matter for which we intercede is just, and dear to us, whom you have deigned to count among your friends, and owed to those who call upon your firmness for help in what they have suffered. For the grain which our most beloved brother Dorotheus alone had for the necessary support of his life has been seized at Berisa by some of those entrusted with administering public affairs, whether they came to the violence of their own accord or at the suggestion of others. In any case the matter is in no way blameless for them. For how does one who is wicked of himself do less wrong than one who serves another's wickedness? And for those who have suffered, the loss is the same. We ask that he recover what he was robbed of, and they may lay the blame for what was dared on others if they wish; and we shall value the favor from your Magnanimity, if you deign to grant it, as much as it is worth to escape the necessity of famine.

### Scripture references

- Rom 2:4: allusion, high confidence
- Matt 5:34: echo, medium confidence

### Translation notes

- This staged ref holds two letters. Letter 85 (Benedictine), “That one ought not to require oaths,” addressed to an official over the tax collectors. Scripture: Rom 2:4; Matt 5:34. [Letter 86], “To the governor,” whose heading stands in the text. A note of Migne's edition had leaked into it and is removed by a logged correction.

### Citation (SBL)

Basil, Ep. 85 (PG 32:465a–468b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-85).

## Letter 87

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-87
- Source: PG 32:468b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil protests to an official that the grain of the presbyter Dorotheus was seized in his name, and asks for redress.

### Greek text

’Λνεπίγραφος ὑπερ τῶν αὐτῶν. Ἐθαύμασα πῶς, σοῦ μεσιτεύοντος, τοσούτον ἐτολμήθη κακὸν κατὰ τοῦ συμπρεσβυτίρου ὥστε ἣν μονην εἶχεν ἀφορμὴν τοῦ βίον, ταύτην διαρπασθῆναι. Καὶ τὸ δεινότατον, ὅτι οἱ τοῦτο τετολμηκότις ἐπὶ σε τὴν αἰτίαν ὧν πεποιήκασιν ἀναφέρουσιν · ὃν οὑχ ὅπως ἐπιτρέπειν τὰ τοιαῦταγίνεσθαι, καὶ παντὶ σθένει διακωλύειν ἀκόλουθον ἦν, μάλιστα μὲν κατὰ πάντων ἐἰ δʼ ἄρα, κατὰ γοῦν τῶν πρεσβυτέρων, καὶ τούτων ὅσοι ἡμῖν ὁμόψυχοι, καὶ τὸν αὐτὴν τῆς εὐσεβείας ὁδὸν πορευόμενοι. Εἰ τι οὖν φροντίζεις τοῦ ἀναπαᾶσαι ἡμᾶς, ταχέως διορθωθῆναι τὰ γενόμενα ποίησον. Δύνασαισγόιρ σὺν Θεῷ καὶ ταῦτα καὶ ἔτι μείζω τούτων κατορθοῦν, οἷς ἀν ἆθελης. Ἐπέστειλα δ ε καὶ τῷ ἄρχοντι τῆς πατρίδος, ἵνα) ἐὰν ἀφʼ ἑαυτῶν μὴ θελήσωσι ποιῆσαι τὰ δικαια, ἐκ τῆς κινήσεως τῶν δικαστηρίων ἀναγκασθῶσι ποιῆσαι.

### English translation (Claude)

Without address, on the same subject. I was astonished how, while you were acting as mediator, so great an evil was dared against our fellow presbyter that the one means of livelihood he had was plundered. And the most terrible thing is that those who dared this lay the blame for what they did on you, whose part it was not only not to allow such things to happen, but to prevent them with all your strength, above all against anyone, but if not, at least against presbyters, and those of them who are of one mind with us and walk the same road of godliness. If, then, you care at all to refresh us, have what has been done quickly set right. For with God you are able to accomplish both this and greater things than these, with whomever you wish. I have also written to the governor of our homeland, so that, if they are not willing to do what is just of their own accord, they may be compelled to do it by the action of the courts.

### Translation notes

- Staged as 86; this is Letter 87 (Benedictine), “Without address, on the same subject” as Letter 86.

### Citation (SBL)

Basil, Ep. 87 (PG 32:468b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-87).

## Letter 88

- URL: https://sophiascriptura.com/fathers/basil-epistulae/74/#p-88
- Source: PG 32:469a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks a tax collector for more time to raise the remainder of the trade tax from the citizens of Caesarea.

### Greek text

Ἀνεπίγραφος, ἐπὶ ἆπαιτητῇ χρημάτων. Τὴν δυσκολίαν τῆς συγκομιδῆς τοῦ πραγματευτικοῦ χρυσίου πάντων μάλιστα ἡ σὴ τιμιότης κατέμαθεʼ καὶ τῆς πενίας ἡμῶν οὐδένα μάρτυρα τοιοῦτον ἔχομεν, οἷον σὲ, ὃς ἐκ τῆς μεγάλης φιλανθρωπίας καὶ συνέπαθες ἡμῖν, καὶ συμπεριηνέχθης μέχρι τοῦ παρόντος τὰ δυνατὰ, οὐδαμοῦ τὸ πρᾶον τῆς ἑαυτοῦ τῶν τρόπων παταστάσεως ἐκ τῆς τῶν οῗνωθεν ἐπικειμένων ταραχῆς παρακινήσας. Ἐπεὶ οὖν ὑπολείπεται ἡμῖν ἕκ τοῦ παντὸς σταθμοῦ ὀλίγον ἔτι χρυσίον, καὶ τοῦτο ἀνάγκη ἐκ τοῦ ἐράνου, εἰς ὃν προετρεψαμεθα πᾶσαν τήν πόλιν, συγκομισθῆναι ' παρακαλοῦμέν σου τήν ἡμερότητα μικρὸν τι ἐκτεῖναι ἡμῖν τὴν προθεσμίαν, πρὸς τὸ καὶτοὺς ἔξω τῆς πόλεως ὑπομνησθῆναι, Ἐν ἀγροῖς γάρ ἐστι τὸ πολὺ τῶν ἐν τέλει, ὡς οὐδὲ αὐτὸς ἀγνοεῖς. Ἐὰν μὲν οὖν δυνατὸν παρά τοσάσδε λίτρας ἐκπεμφθῆναι, τοσοῦτον γὰρ ἡμῖν ὑπολέλειπται, τοῦτο γενέσθαι παρακαλοῦμέν σεʼ κᾶκείνο ἑπαποσταλήσεται ὕστερον· ἐὰν δὲ πᾶσα ἀνάγκη ἀθρόον αὐτὸ παραπεμφθῆναι τοῖς θησαυροῖς, ὅπερ ἐξ ἀρχῆς ἠξιώσαμεν, πλατυτέραν ἡμῖν γενέσθαι τὴν προθεσμίαν.

### English translation (Claude)

Without address, to a collector of money. Your Honor knows better than anyone the difficulty of collecting the gold for the trade tax; and we have no witness of our poverty like you, who out of great kindness both sympathized with us and have borne with us as far as possible until now, never disturbing the gentleness of your character because of the pressure laid on you from above. Since, then, a little gold still remains due from the whole amount, and this must be collected from the contribution to which we have urged the whole city, we ask your Gentleness to extend the time limit a little for us, so that those outside the city also may be reminded. For most of the officials are in the country, as you yourself know. If, then, it is possible for so many pounds to be sent (for that is what remains for us), we ask you to let this be done, and the rest will be sent afterward; but if it is absolutely necessary for it to be forwarded to the treasury all at once, which is what we asked from the beginning, that the time limit be made longer for us.

### Translation notes

- Letter 88 (Benedictine), without address. The tax is the chrysargyron (the gold tax on trade).

### Citation (SBL)

Basil, Ep. 88 (PG 32:469a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/74/#p-88).

## Letters 89, 90

- URL: https://sophiascriptura.com/fathers/basil-epistulae/89/#p-89
- Source: PG 32:469a–476a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Meletius to direct Dorotheus's mission to the West and to receive Athanasius into communion; a second letter, to the Western bishops, describes the ruin of the Eastern churches and asks for help.

### Greek text

Μελετίῳ ἐπισκὸπῳ Ἀντιοχείας. 1. ὀ ἀγαθός Θεὸς, παρασχόμενος ἡμῖν προφάσεις προσηγοριῶν πρὸς τὴν σὴν τιμιότητα, τὸ σφοδρόν τοῦ πόθου παραμυθεῖται. Μάρτυς γὰρ αὐτὸς τῆς ἐπιθυμίας ἡμῶν, ἣν ἔχομεν εἰς τὸ θεάσασθαί σου τὸ πρόσωπον, καὶ ἀπολαῦσαι τῆς ἀγαθῆς σου καὶ ψνχωφελοῦς διδασκαλίας. Καὶ νῦν δε διὰ τοῦ εὐλαβεστάτου καὶ σπουδαιοτάτου ἀδελφοῦ Δωροθέου τοῦ συνδακὸνου ἐρχομένου παρακαλοῦμεν σε προηγουμένως προσεύχεσθαι ὑπὲρ ἡμῶν, ἵνα μὴ πρόσκομμα ὦμεν τῷ λαῷ, μηδὲ ἐμπόδιον παῖς ὑμετέραις εὐχαῖς πρὸς τό δυσωπῆσαι τὸν Κύριον· ἔπειτα καὶ ὑπομιμνήσκομεν καταξιῶσαι σε πάντα τυπῶσαι διὰ τοῦ προειρημένου ἀδελφοῦ ° καὶ εἰ τι tisi ἐπίσταλῆναι τοίς κατὰ τὴν δύσιν, διὰ τὸ ὀφείλειν ἀναγκαίως καὶ δ ιʼ ips-iper: αὐτοῖς ἀπενεχθῆναι γράμματα, αὐτὸν ὑπανίορεῦσαι τὰς ἐπιστολάς. Ἡμεῖς γὰρ ἐπιτυχόντες Ξαβίνου, τοῦ παρʼ αὐτῶν ἀποσταλέντος ιακὸνον, ἑπεστείλαμῖν πρὸς τε τούς Ἰλλυριοὺς καὶ πρὸς τοὺς κατά τὴν Ἰταλίαν καὶ Γαλλίαν ἐπισκόπους, καί τινας τῶν ἰδίως πρὸς ἡμᾶς ἐπιστειλάντων. Εὖλογον 2. Καὶ περὶ τοῦ αἰδεσίμωτάτον ἐπισκόπου Ἀθανασίου ἀκριβῶς γινώσκουσαν τὴν τελείαν σου φρόνησιν υττομιμνὶέονκομεν ὅτι ἀμήχανον τοῖς παρʼ ἐμοῦ γράμμασιν ἐπιδοῦναι ἦ ποιῆσαί τι τῶν ὀφειλομένων, ἐὰν μὴ καὶ παρʼ ὑμῶν, τῶν τότε τὴν κοινωνίαν αὖ· τοῦ ἀναβαλλομένων, ὃέξηταί τινα τρόπον. Αὐτὸς γὰρ λέγεται πάνυ ὡρμῆσθαι πρὸς τὸ συναφθῆναι ἡμῖν, καὶ τά κατά δύναμιν συμβαλέσΰαι, λυπεῖσθαι δὲ, ὅτι καὶ τότε παρεπέμφθη ἀκοινώνητος, καὶ ἔτι νῦν ἀτελεῖς μένουσιν αἱ ὑποσχέσεις.Τά δὲ κατά τὴν Ἀνατολὴν ὅπως διάκειται οὐκ ἔλαθε πάντως τάς ἀκοάς τῆς Θεοσεξείας σουο καὶ διʼ ἑαυτοῦ δὲ ἀκριβέστερον πάντα ὁπροειρημένος ἀδελφὸς διηγήσεται. Ὀν καταξίωσον εὐθὺς ἐκπέμψαι μετά τὸ Πάσχα, διὰ τὸ ἀναμένειν τὰς ἀπὸ Σαμοσάτων ἀποκρίσειςο οὗ καὶ τὴν προθυμίαν ἀπὸ· δέξαι, καί εὖχαῖς αὑτὸν ἐνισχύσας, πρόπεμψον εἰς τὰ προκείμενα. παρʼ ὑμῖν καλά διηγησάμενος ἀκριβῶς, ἔθρεψεν ἡμῶν τὰς ψυχάς· καὶ τὰ ἡμέτερα δὲ, τῇ πείρα μαἐναργῶς θὼν, ύμῖν ἀναγγελεῖ, ἵνα προηγουμένως μὲν διὰ τῆς ἐκτενοῦς καὶ φιλοπόνου δεήσεως τῆς πρὸς τόν Κύριον συναγωνίζησθε ἡμῖν, ἔπειτα δὲ καὶ τὴν ἐνδεχομένην ύμῖν παραμυθίαν ταῖς καταπονουμίναις Ἐκκλησίαις εἰσενέγκασθαι μὴ παραιτήσησθε. Κέκμηκε γὰρ τὰ ἐνταῦθα, ἀδελφοὶ τιμιώτατοι, καὶ ἀπείρηκε πρὸς τὰς συνεχεῖς προσβολὰς τῶν ἐναντίων ἡ Ἐκκλησία, ὥσπερ τι πλοῖον ἐν πελάγει μέσῳ ταῖς ἐπαλλήλοις πληγαῖς τῶν κυμάτων βασανιζόμενον, εἰ μή τις γένοιτο ταχεῖα ἐπισκοπη τῆς ἀλαθότητος του Κυρίου. ’Ὠσπερ οὖν ἡμεῖς ἴδιον ἐαυτῶν ἀγαθόν ποιούμεθα τὴν ὑμετέραν προς ἀλλήλους σύμπνοιάν τε καὶ ἑνότητα, οὕτω καὶ ὑμᾶς παρακαδ λούμεν συμπαθῆσαι ἡμῶν ταῖς διαιρέσεσι· καὶ μὴ, εἰς την ἑνός σώματος ἡμᾶς συμφωνίαν ἀναλαμβάνειν. 2. Γνὼριμα δε τά θλίβοντα ἡμᾶς, κᾶν ἡμεῖς μὴ λέγωμεν· εἰς πᾶσαν γὰρ τὴν οἰκουμένην λοιπὸν ἐξήχηται. Καταπεφρόνηται τὰ τῶν Πατίρων δογματα· ἀποστολικαὶ παραδόσεις ἐξουδένωνται νεωτεροποιῶν ἀνθρώπων ἄφευρίματα ταῖς Ἐκκλησίαις ἐμπολιτεῡεταιο τεχνολογοῦσι λοιπόν, ού θεολογοῦσιν οἱ ἂνθρωποι· ἠ τοῦ κοσμου σοφία τὰ πρωτεῖα φέρεται, παρωσαμένη τὸ καύχημα τοῦ σταυροῦ. Ποιμένες ἀπελαύνονται, ἀντεισάγονται δε λύκοι βαρεῖς, διασπῶντες τό ποίμνιον τοῦ Χριστοῦ Οἷκοι εύκτήριοι, ἔρημοι τῶν ἐκκλησιαζόντων· αί ίρημίαι πλήρεις τῶν ὀδυρομένων. Οἱ πρεσβύτεροι ὀδύρονται, τὰ παλαιὰ συγκρίνοντες τοῖς παροῦσινο οἱ νίοι ἐλεεινότεροι, μὴ εἰδότες οίων ἐστέρηνται. Ταῦτα ἱκανὰ μὲν κινῆσαι πρὸς συμπάθειαν τούς τὴν Χριστοῦ ἀγάπην πεπαιδευμνους· συγκρινόμενος δε τῇ ἀληθείᾳ τῶν πραγμάτων 6 λόγος παρά πολὺ τῆς ἀξίας αὐτῶν ἀπολείπεται. Εἴ τι οὖν παραμύθιον ἀγάπης, εἰ τις κοινωνία Πνεύματος, εἲ τινα σπλάγχνα οἰκτιραῶν, κινήθητε πρὸς τὴν ἀντίληψιν ἡμῶν. Λάβετε ζῆλον εὐσεβείας, ἕξελεσθε ἡμᾶς τοῦ χειμῶνος τούτου. Λαλείσθω καὶ παρʼ ἡμῖν μετά παρῥησίας τὸ ἀγαθὸν ἰκεῖνο κήρυγμα τῶν Πατίρων, τὸ καταστρέφον μὲν τὴν δυσώνυμον αἰρεσιν τὴν Ἀρείου, οἰκοδομοῦν δε τὰς Ἐκκλησίας ἓν τῇ ὑγιαινούση διδασκαλία ἓν ᾖ 6 Υἱός όμοούσιος ὁμολογεῖται τῷ Πατρί, καὶ τὸ Πνεῦμα τό ἅγιον όμοτίμως συναριθμεῖταί τε καὶ συλλατρεύεται· ἵνα ἣν ὑμῖν ἔδωκεν 6 Κύριος ὑπὲρ τῆς ἀληθείας παρῥησίαν, καὶ τό ἐπὶ τῇ ὁμολογίᾳ τῆς θείας καὶ σωτηρίου Τριάὸος καύχημα, τοῦτο καὶ ἡμῖν διὰ τῶν ὑμετέρων εὐχῶν καὶ τῆς συνεργίας ύμῷν χαρίσηται. Τό δε καθίκαι-τον αυτος ὀ προειρημενος συνδιάκονος iuvem. λιῖ ὑμῶν τῇ ἀγάπῃ. Καὶ πᾶσι δε τοῖς γινομένοις

### English translation (Claude)

To Meletius, bishop of Antioch. 1. The good God, by giving us occasions to greet your Honor, soothes the vehemence of our longing. For he himself is witness of the desire we have to see your face and enjoy your good and soul-profiting teaching. And now, through our most pious and zealous brother Dorotheus, the deacon, who is coming to you, we urge you first to pray for us, that we may not be a stumbling block to the people nor a hindrance to your prayers in prevailing on the Lord; and then we remind you to deign to arrange everything through the aforesaid brother; and if anything is to be written to those in the West, since letters must of necessity be carried to them by one of ours, to dictate the letters yourself. For we, having found Sabinus, the deacon sent by them, have written to the Illyrians and to the bishops in Italy and Gaul, and to some who wrote to us personally. It is reasonable … 2. And concerning the most reverend bishop Athanasius, we remind your perfect prudence, which knows it exactly, that it is impossible for anything due to be advanced or done by my letters, unless he is in some way received by you too, who at that time postponed communion with him. For he is said to be very eager to be united with us and to contribute what he can, but to be grieved that then too he was sent away out of communion, and that the promises still remain unfulfilled. How things stand in the East has surely not escaped the ears of your Godliness; and the aforesaid brother will tell all more exactly himself. Deign to send him off immediately after Easter, since he is waiting for the replies from Samosata; welcome his zeal, and, strengthening him with prayers, send him on to the tasks before him.
[Letter 90] … having told exactly the good things among you, he nourished our souls; and he will report our affairs to you, having learned them clearly by experience, so that first you may contend with us by earnest and diligent prayer to the Lord, and then not refuse to bring what consolation you can to the oppressed churches. For things here are exhausted, most honored brothers, and the Church has given up under the continual assaults of the enemies, like a ship in the open sea tormented by successive blows of the waves, unless some swift visitation of the Lord's goodness should come. As, then, we count your agreement and unity with one another our own good, so we urge you to sympathize with our divisions, and not … but to take us into the harmony of one body.
2. What afflicts us is known even if we do not speak; for it has now sounded out into the whole world. The doctrines of the Fathers are despised; the apostolic traditions are set at nought; the inventions of innovating men are established in the churches; men now practice logic-chopping, not theology; the wisdom of the world carries off the first prizes, having pushed aside the boast of the cross. Shepherds are driven away, and grievous wolves are brought in their place, tearing apart the flock of Christ. Houses of prayer are empty of those who assemble; the deserts are full of mourners. The old men lament, comparing the past with the present; the young are more pitiable, not knowing what they have been deprived of. These things are enough to move to sympathy those taught the love of Christ; yet our word, compared with the reality of things, falls far short of their worth. If, then, there is any comfort of love, any fellowship of the Spirit, any affection and compassion, be moved to help us. Take up zeal for godliness; rescue us from this storm. Let that good preaching of the Fathers be spoken among us too with boldness, which overthrows the ill-named heresy of Arius and builds up the churches in sound teaching, in which the Son is confessed to be of the same essence as the Father, and the Holy Spirit is numbered and worshiped with equal honor; so that the boldness for the truth that the Lord has given you, and the boast in the confession of the divine and saving Trinity, he may grant to us too through your prayers and cooperation. The rest the aforesaid fellow deacon himself will tell your Love. And in all that happens …

### Scripture references

- Rom 14:13: allusion, medium confidence
- Acts 20:29: allusion, high confidence
- Phil 2:1: quotation, high confidence
- 1 Cor 1:17: allusion, medium confidence
- Gal 6:14: allusion, medium confidence

### Translation notes

- This staged ref holds two letters. Letter 89 (Benedictine), to Meletius: a sentence is lost after “It is reasonable” (“…”). Meletius's party had declined communion with Athanasius. [Letter 90], to the holy brethren the bishops of the West: its heading and opening are lost in the scan, and its end is lost too (“…”); the subject of “he nourished our souls” is the deacon Sabinus. A phrase is also missing in section 1 (“not …”). ὁμοούσιος: “of the same essence.” Scripture: Rom 14:13; Acts 20:29; Ezek 34; Phil 2:1; 1 Cor 1:17–18; Gal 6:14.

### Citation (SBL)

Basil, Ep. 89 (PG 32:469a–476a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/89/#p-89).

## Letter 91

- URL: https://sophiascriptura.com/fathers/basil-epistulae/89/#p-91
- Source: PG 32:476a–476d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Valerianus of Illyricum for his letter, laments the famine of love in the East, and hopes the West will renew the faith there.

### Greek text

Οὐαλεριανῷ, ἕπισκόπῳ Ἰλλυριῶν. Χάρις τῷ Κυρίῳ, τῷ δόντι ἡμῖν ἀρχαίας ἀγάπης καρπὸν ἰδεῖν ἓν τῇ σῇ καθαρότητι· ὃς γε τοσοῡτον διεστὼς τῷ σώματι, συνῆψας ἡμῖν σεαυτὸν διὰ γράμματος, καὶ τῷ πνευματικῷ σου καὶ ἁγίῳ πόθῳ περιπτυξοὶμινος ἡμᾶς, ἀμύθητόν τι φίλτρον ταῖς ψυχαῖς ἡμῶν ἓνιποίησας. Ἐργῳ γὰρ ἐμάθομεν τῆς παροιμίας τὴν δύναμιν, ὅτιὨσπιρ ψυχῇ διψώσῃ ψυχρόν ὕδωρ, οὕτως ἀγγελία ἀγαθὴ ἂ τῆς μακρόθεν. Δεινὸς γὰρ ἔστι παρʼ ἡμῖν λιμὸς ἀγάπης, ἀδελφὴ τιμιώτατε. Καὶ ἡ αἰτία πρόδηλος, ὅτι διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν stays τῶν πολλῶν ὁ Διὰ τοῦτο καὶ πολλοῦ ἄξιον ἑμῖν ίςοάνη τὸ γράμμα,,καὶ ἀμειβόμεθοὶ σε διὰ τοῦ αὐτοῦ ἀνδρός τοῦ εὐλαβεστάτου συνδιακόνου ἡμῶν καὶ ἀδελφοῦ Σαβίνουο διʼ οὗ καὶ γνωρίζομέν σοι teuτοὺς, καὶ παρακαλοῦμεν σε ἐπαγρυπνεῖν ταῖς ὐπὶρ ἡμῶν προσευχαῖς· ἶνα δῷ ποτε 6 ἅγιος Θεὸς καί τοῖς ἐνταῦθα πράγμασι γαλήνην καὶ ἡσυχίαν, καὶ immuto?) τῷ ἀνέμῳ τούτῳ καὶ τῇ θαλάσσῃ· ὥστε παύσασθαι ἡμᾶς τοῦ σάλου καὶ τῆς ἀνατροπῆς, ἓν ᾖ νῦν καθεστήκαμεν, ἀεὶ καταποντισθήσισθαι παντελῶς ἀναμένοντες. Ἀλλὰ τοῦτο μεγάλως ἓν τοῖς παροῦσιν ὁ Κύριος ἡμῖν ἐχαρίσατο, τό ὑμᾶς ἀκούειν ἕν ἀκριβεῖ συμφωνίᾳ καὶ ἑνότητι εἶναι πρὸς ἄλη· λους, καὶ ἀκωλύτως παρʼ ὑμῖν τὸ κήρυγμα τῆς σθʼ σεβείας περιαγγέλλεσθαι· ὁτιδήποτε γὰρ (εἰπερ μὴ συγκέκλεισται λοιπὸν ὁ χρόνος τοῦ κόσμου τούτου, ἀλλʼ επὶ ἡμέραι τῆς strepitum; ζωῆς ὑπολείπονται) ἀνάγκη παρʼ ὑμῶν ἀνανεωθῆναι τὴν πίστιν τῇ Ἀνατολῇ· καὶ ὧν ἐλάβετε παρʼ αὐτῆς ἀγαθῶν, τούξ των ἐν καιρῷ παρασχέσθαι aut; τὴν inrideame γὰρ ὑγιαῖνον ενταῦθα μέρος, καὶ τήν τῶν πατέρων εὐσέβειαν ἂκδικοῦν, ἱκανῶς unum, πολλαῖς καί ποικίλαις μηχανημάτων προσβολαῖς ἐν cauto-l2 μεθοδεία τοῦ διαβόλου αὐτὸ κατασείσαντος. Ἀλλ εὐχαῖς ὑμετέραις τῶν ἀγαπώντων τὸν Κύριον, ’Δρείου κακοδοξίας· ἀναλάμψει δὶῖ ἦ ἀγαθὴ τῷν

### English translation (Claude)

To Valerianus, bishop of the Illyrians. Thanks be to the Lord, who has given us to see the fruit of ancient love in your Purity; you who, so far separated in body, have joined yourself to us by letter, and, embracing us with your spiritual and holy longing, have produced an unspeakable affection in our souls. For we have learned by experience the force of the proverb, “As cold water to a thirsty soul, so is good news from a far country.” For there is a terrible famine of love among us, most honored brother. And the cause is plain: because lawlessness has multiplied, the love of many has grown cold. For this reason your letter seemed of great value to us, and we reply to you through the same man, our most pious fellow deacon and brother Sabinus, through whom we also make ourselves known to you, and urge you to be watchful in prayers for us, that the holy God may one day grant calm and quiet to affairs here too, and rebuke this wind and sea, so that we may cease from the tossing and upheaval in which we now are, always expecting to be completely sunk. But in the present circumstances the Lord has granted us this great favor: to hear that you are in exact agreement and unity with one another, and that the preaching of godliness is proclaimed among you without hindrance. For at some time (unless the time of this world has already been closed, and there remain still days of human life) the faith must be renewed for the East by you, and you must in due season give back to it the good things you received from it. For the sound part here, which defends the godliness of the Fathers, is sufficiently … , the devil's craft having shaken it with many and various assaults of contrivances. But by your prayers, who love the Lord, … the evil doctrine of Arius; and the good … will shine out again …

### Scripture references

- Prov 25:25: quotation, high confidence
- Matt 24:12: quotation, high confidence
- Matt 8:26: allusion, high confidence

### Translation notes

- Staged as 90; this is Letter 91 (Benedictine). The OCR is garbled toward the end and the letter breaks off (“…”). Scripture: Prov 25:25; Matt 24:12; Matt 8:26. The East had given the faith to the West, which now must give it back.

### Citation (SBL)

Basil, Ep. 91 (PG 32:476a–476d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/89/#p-91).

## Letter 92

- URL: https://sophiascriptura.com/fathers/basil-epistulae/89/#p-92
- Source: PG 32:477a–484b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: A joint letter of thirty-two Eastern bishops to the bishops of Italy and Gaul describing the Arian ruin of the Eastern churches and begging them to send a synod to restore the Nicene faith and heal the schisms.

### Greek text

Ηρός Ἰταλοὺς καὶ Γάλλους. 1. Τοῖς θεοφιλεστάτοις καὶ ὁσιωτάτοις ἀδελροῖς συλλειτουργοῖς κατὰ τὴν Ἰταλίαν καὶ Γαλλίαν ὀμοψύχοις ἐπισκόποις Μελέτιος, Εὖσέβειος, Βασίλειος, Βάσσος, Γρηγόριος, Πελάγιος, Παῦλος, Ἄνθιμος, Θεοδοτος, Βίθος, Ἀβραάμιος, Ἰοβἰνος Ζήνων, Θεοδώρητος, Μαρκιανὸς, Βάραχος, Ἀςραάμιος, Λιβάνιος, Θαλάσσιος, Ἰωσὴφ, Βοηθὸς, Ἰάτριος, Θεόδοτος, Εὗστάθιος, Βαρσούμας, Ἰωάννης, Χοσρόης, Ἰωσάκης, Νάρσης, Μάρις, Γρηγόριος, Δάφνος, ἐν Κυρίῳ χαίρειν. Φέρει μέν τινα παραμυθίαν ταῖς ὄδυνωμέναις ψυχαῖς καὶ στεναγμὸς πολλάκις ἐκ βάθους τῆς καρδίας ἀναπεμπὸμενος, καὶ που καὶ δάκρυον ἀποστάξαν τὸ πολύ τῆς θλίψεως διεφόρησεν ο ἡμῖν δὲ οὐχ, ὅσον στεναγμὸς καὶ δάκρυον, παραμυθίαν ἔχει τὸ ἐξειπεῖν ἡμῶν τὰ πάθη πρὸς την ἀγάπην ὑμῶν ἀλλά τις ἡμᾶς καὶ ἐλπὶς χρηστοτέρα θάλπει, ὡς τάχα ἂν, εἰ ἐξαγγείλαιμεν ὑμῖν τὰ λυποῦντα ἡμᾶς, διαναστήσαιμεν ὑμᾶς πρὸς τὴν ἀντίληψιν ἡμῶν, ἣν πάλαι μὲν προσεδοκήσαμεν παρʼ ὑμῶν ταῖς κατὰ τὴν Ἀνατολην Ἐκκλησίαις ’γενὴ σεσθαι, οὐδέπω δὲ τετυχήκαμεν, πάντως τοῦ ἐν σοφίᾳ τὰ ἡμέτερα διοικοῦντος Θεοῦ, κατὰ τὰ ἆθεώρητα αὐτοῦ τῆς δικαιοσύνης κρίματα, πλείονι χρόνῳ παραταθῆναι ἡμᾶς ἐν τοῖς πειρασμοῖς τούτοις οἰκονομήσαντος. Οῦ γὰρ δήπου ἡγδοὴσατε τὰ καθʼ ἡμᾶς, ἀδελφοὶ τιμιώτατοι, ὧν ὴ ἀκοὴ καὶ ἐπὶ τὰ ἔσχατα τῆς οἰκουμένης ἐξέδραμεν ' οὐδε ἀσυμπαθεῖς που ὑμεῖς πρὸς τοὺς ὁμοψῦχους τῶν ἀδελφῶν, μαθηταὶ ὑπάρχοντες τοῦ Ἀποστο).ου, τοῦ πλήρωμα εἶναι τοῦ νόμον την πρὸς τὸν πλησίον ἀγάπην διδάσκοντος. Ἀλλʼ ὅπερ εἴπαμεν, ἐπέσχεν ὑμῶν τὴν ὁρμὴν ἡ δικαία τοῦ Θεοῦ κρίσις, ἐκπληρωθῆ ναι ἡμῖν τὴν διατεταγμένην ἐπὶ ταῖς ἀμαρτίαις η μῶν θλίψιν ἔπιμετροῦσα. Ἀλλά νῦν γοῦν, καὶ πρὸς τὸν ὑπὲρ τῆς ἁλεθείας ζῆλον, καὶ τὴν ἡμετέραν συμπάθειαν, διαναστῆναι ὑμᾶς παρακαλοῦμεν, πάντα μαθόντας, καὶ ὅσα πρὸ τούτου τὰς ἀκοὰς ὑμῶν διέφυγε, παρὰ τοῦ εὖλαβεστάτου ἀδελφοῦ ἡμῶν τοῦ σῦνδιακὸνου Σαβίνου, ὃς δυνήσεται ὑμῖν καὶ ὅσα τὴν ἐπιστολὴν δ ιαφεύγει παρʼ ἑαυτοῦ διηγήσασθαι· διʼ οὗ παρακαλούμεν ὑμᾶς ἐνδύσασθαι σπλάγχνα οἰκτιρμοῦ, καὶ ἀποθέσθαι μὲν πάντα ὄκνον, ἀναλαβεῖν δὲ τον κόπον τῆς ἀγάπης· καὶ μήτε ὀδοῦ μῆκος, μήτε τὰς κατ οἷκον ἀσχολίας, μήτʼ (illo τι τῶν ἀνθρωπίνων ύπολογίσασθαι. 2. Ού γὰρ περὶ μιᾶς Ἐκκλησίας ὁ κίνδυνος, οὐδὲ δύο ἦ τρεῖς αἱ τῷ χαλεπῷ τούτῷ χειμῶνι παραπεσοῦσαι Σχεδὸν γὰρ ἀπό τῶν ὅρων τοῦ Ἰλλυρικοῦ μέχρι Θηβαίδος τό τῆς αἱρέσεως κακόν ἐπινέμεται. Ἤς τὰ πονηρὰ σπέρματα πρότερον μὲν ό δυσώνυμος. ’Ἄρειος κατεβάλετοο ῥιζωθέντα δὲ δια βάθους ὑπὸ πολλῶν τῶν ἐν μέσῳ φιλοπόνως τήν ἀσέβειαν γεωργησαντων, νῦν τοὺς φθοροποιοὺς καρπούς ἐξεβλάστησεν. Ἀνατέτραπται μεν γὰρ τα τῆς εὐσεβείας δόγματα, συγκέχυνται δῖε Ἐκκλησίας Θεσμοί.Φιλαρχίαι δὲ τῶν μὴ φοβουμένων τόν Κύριον ταῖς προστασίαις ἐπιπηδῶσι· καὶ ἐκ τοῦ προφανοῦς λοιπὸν ἆθλον δυσσεβείας ἡ προεδρία πρόκειται · ὥστε ό τὰ χαλεπώτερα βλασφημήσας εἰς ἐπισκοπὴν λαοῦ προτιμότερος. Οἶχεται σεμνότης ἱερατικήο ἐπιλελοίπασιν οἱ ποιμαίνοντες μετʼ ἐπιστήμης ποςανιον τοῦ Κυρίουο οἰκονομίας πτωχῶν εἰς ἰδίας ἀπολαύσεις καὶ δώρων διανομὰς παραναλισκόντων ἀεὶ τῶν φιλαρχούντων. Ἢμαύρωται κανόνων ἁκρίβειαί ἐξουσία τοῦ ἁμαρτάνειν πολλή. Oi γὰρ διὰ σπουδῆς ἀνθρωπίνης παρελθόντες ἐπὶ τὸ ἄρχειν ἐν αύτῷ τούτῳ τῆς σπουδῆς τὸν χάριν ἀνταναπληροῦσι, τῷ πάντα πρὸς ἡδονήν ἐνδιδόναι τοῖς ἁμαρτάνουσιν. Ἀπόλωλε κρῖμα δίκαιον· πᾶς τις τῷ θελήματι τῆς ιαρδίας αὐτοῦ πορεύεται. Ὀ πονηρία ἄμετρος, οἱ λαοί ἀνουθέτητοι, οἱ προεστῶτες ἁπαῤῥησίαστοι. Δούλοι γὰρ τῶν δεδωκότων τήν χάριν, οἱ διʼ ἀνθρὼπων ἑαυτοῖς τήν δυναστείαν κατακτησάμενοι. Ἤδη δὲ καὶ ὅπλον τισὶ τοῦ πρὸς ἀλλήλους πολέμου ἡ Exδίκησις δῆθεν τῆς ὁρθοδοξίας, ἐπινενόηται· καὶ τὰς ἰδίας ἔχθρας ἐπικρυψάμενοι, ὑπὲρ τῆς εύσεβείας ἓχθραίνειν κατασχηματίζοντοιι. Ἀλλοι δὲ, τὸν ἐπὶ τοῖς αἰσχίστοις ἐκκλίνοντες ἔλεγχον, τοὺς λαοὺς εἰς τὴν κατʼ ἀλλήλων φιλονεικίαν ἐκμαίνουσιν, ἶνα τοῖς κοινοῖς κακοῖς τὸ καθʼ ἑαυτοὺς συσκιασωσι. Διὸ καὶ ἄσπονδός ἐστιν ὀ πόλεμος οὗτος, τῶν τὰ πονηρὰ εἰργασμένων τὴν κοινὴν εἰρήνην, ὡς ἀποκαλύπτουσα-ι αὐτῶν τὰ κρυπτὰ τῆς αἰσχύνης, ὑφορωμένων. Ἐπὶ τούτοις γελῶσιν οἱ ἄπιστοι, σαλεύονται ὀἱ ὀλιγόπια TTOL ο ἀμφίβολος ἡ πίστις, ἄγνοια κατακέχυται τῶν ψυχῶν, διὰ τὸ μιμεῖσθαι τήν ἀλήθειαν τοὺς δολοῦντας τόν λόγον ἕν κακουργίᾳ. Σὶγᾷ μεν γαρ τὰ τῶν εὐσεβούντων στόματω ἀνεῖταε δὲ πᾶσα βλασsuae; γλωσσα ἐβεβηλὼθη τὰ οἶγια, φεύγουσι τοὺς ιῦκτηρίους οἴκους οἰ ὑγιαίνοντες τῶν λαῶν, ὡς ἀσεβείας διδασκαλεῖα · κατὰ δέ τὰς ἐρημίας τρός τὸν ἐν οὐρανοῖς Δεσπότην μετὰ στεναγμῶν καὶ δακρύων τὰς χεῖρας αἴρουσιν. Ἔφθασε γὰρ πάντως καὶ μέχρις ὑμῶν τὰ γινόμενα ἓν ταῖς πλείσταις τῶν πόλεων · ὅτι οἱ λαοί σὺν γυναιξὶ καὶ παιδίοις καὶ αὐτοῖς τοῖς 3. Τίς θρῆνος τῶν συμφορῶν τούτων ἄξιος; ποῖαι πηγαὶ δακρύων κακοῖς τοσούτοις ἀρκέσουσιν; Ἐως οὖν ἔτι δοκοῦσιν ἑστάναι τινες, ἕως ἔτι ἴχνος τῆς παλαιᾶς καταστάσεως διασώζεται, πρὶν τέλεον ταῖς Ἐκκλησίαις ἐπέλθῃ τὸ ναυάγιον, ἑπείχθητε πρὸς ἡμᾶς, ἐπείχθητε ἤδη, ναὶ δεόμεθα, ἀδελφοὶ δότε χεῖρα τοῖς εἰς γόνυ κλιθεῖσι. Β γνησιώτατοι · Συγκινηθήτω ἐφʼ ἡμῖν τὰ ἀδελφικὰ ὑμῶν σπλάγχνα, προχυθήτω δάκρυα συμπαθείας. Μὴ περιίδητε τὸ ἣμισυ τῆς οἰκουμένης ῦπό τῆς πλάνης καταποθέν · μὴ ἀνάσχησθε ἀποσβεσθῆναι τὴν πίστιν, παρʼ οἷς πρῶτον ἐξέλαμψε. Τί οὖν ποιήσαντες ἀντιλήψεσθε τῶν πραγμάτων, καὶπῶς τὸ πρὸς τοὺς θλιβομένους συμπαθὲς ἓπιδείξεσθε, οὔ παρʼ ἡμῶν πάντως δεήσει μαθεῖν,ὑμᾶς- ἀλλʼ οὖτό τὸ Πνεῦμα τὸ ἅγιον ὑμῖν ὑποθήσεται. Πλήν γε ὃτι τάχους χρεία πρὸς τὸ περισώσασθαι τοὺς περιλείφθέντας, καὶ παρουσίας ἀδελφῶν πλειόνων, ὥστε πλήρωμα εἶναι συνόδου τοὺς ἐπιδημοῦντας, ἵνα μὴ μόνον ἐκ τῆς τῶν ἀποστειλάντων σεμνότητος, ἀλλὰ καὶ ἐκ τοῦ οἰκείου ἀριθμοῦ τό ἀξιόπιστον ἔχωσιν εἰς διόρθωσιν οἱ καὶ τὴν ἐν Νικαίᾳ γραφεῖσαν παρὴ τῶν Πατέρων ἡμῶν πίστιν ἆνανεώσονται, καὶ τὴν αἳρεσιν ἐκηρύξωσι, καὶ ταῖς Ἐκκλησίαις τὰ εἰρηνικά διαλέξονται, τοὺς τὰ αὖτᾲ φρονοῦντας συνάγοντες εἷς ὁμόνοιαν. Τοῦτο γὰρ δήπου τὸ πάντων ἐλεεινότατον ὅτι καὶ τὸ δοκοῦν ιὑγιαίνειν ἐφʼ ἑαυτὸ ἐμερίσθη καὶ περιέστηκεν ἡμᾶς, ὡς ἔοικε, παραπλήσια πάθη τοῖς ποτε κατὰ τήν, Οὐεσπασιανοῦ πολιορκίαν τὰ Ἱεροσόλυμα περισχοῦσιν. Ἐκεῖνοι τε γὰρ ὁμοῦ μὲν τῷ ἕξων θεν συνειχοντο nolim», ὁμοῦ δε καὶ τῇ ἐνδοθεν στάσει τῶν ὁμογύλων κατανηλίσκοντο. Ἡμῖν δι πρὸς τῷ φανερῷ πολέμῳ τῶν αἱρετικῶι ἔτι καὶ ὁ παρὰ τῶν δοκούντων ὁρθοδοξεῖν ἐπαναστὰς, πρὸς ἔσχατον ἀσθενείας τὰς Ἐκκλησίας κατήγαγεν. Ἐφʼ οἱπερ καὶ ’μάλιστα τῆς παρʼ ὑμῶν χρῄζομεν βοηθείας, ὥστε τοὺς τήν ἀποστολικὴν ὁμολογοῦνται Α πίστιν, ἆ παρεπενὸησαν σχίσματα διαλῦσαντας, ὑποταγῆναι τοῦ λοιποῦ τῇ αὐθεντίᾳ τῆς Ἐκκλησίας· ἱνα ἄρτιον γένηται τὸ σῶμα τοῦ Χριστοῦ, πᾶσι τοῖς μέλεσιν εἰς ὁλοκληρίαν ἐπανελθόνο και μὴ μόνον τά παρʼ ἑτέροις μακαρίζωμεν ἀγαθὰ, ὅπερ νῦν ποιοῦμεν, ἀλλὰ καὶ τὰς ἡμετέρας αὐτῶν ἑπίδωμεν Ἐκκλησίας τὸ ἀρχαῖον καύχημα τῆς ὁρθοδοξίας ἀπολαβούσας. Τῷ ὄντι γὰρ τοῦ ἀνωτάτω μακαρισμοῦ ἄξιον τό τῇ ὑμετέρᾳ θεοσεβείᾳ χαρισθὲν παρὰ τοῦ Κυρίου ι ι.Ιί“ ι 9 ι - Ω ο 1 Λ ν ἢ τὸ μὲν κίβδηλον ἀπὸ τοῦ δοκίμου καὶ καθαροῦ διακρίνειν, τήν δι τῶν Πατέρων πίστιν ἄνευ τινος ὑπο- --.,.. _ η υ, λ... στολῆς κηρύσσειν ° ἦν καὶ ἡμεῖς ἐδεξάμεθα, καὶ ἐπέγνωμεν ἐκ τῶν ἆποστολικῶν χαρακτηρων μεμορφωμένιςν, -... κ. - - ν.. a. “ml συνθέμενοι καὶ αὐτῇ καὶ πᾶσι τοίς ἐν τῷ συνοδικῷ γράμματι κανονικῶς καὶ ἐνθέσμως δ εδογματισμίνοις.

### English translation (Claude)

To the Italians and Gauls. 1. To our most God-beloved and most holy brothers and fellow ministers, the like-minded bishops in Italy and Gaul, Meletius, Eusebius, Basil, Bassus, Gregory, Pelagius, Paul, Anthimus, Theodotus, Bithus, Abramius, Jovinus, Zeno, Theodoret, Marcianus, Barachus, Abramius, Libanius, Thalassius, Joseph, Boethus, Iatrius, Theodotus, Eustathius, Barsumas, John, Chosroes, Iosaces, Narses, Maris, Gregory, Daphnus: greeting in the Lord. A groan sent up from the depth of the heart often brings some consolation to afflicted souls, and a tear, when it falls, sometimes disperses much of the affliction; but for us, telling our sufferings to your Love brings more consolation than groans and tears. A better hope warms us too: that perhaps, if we report to you what grieves us, we may rouse you to help us, help which we long expected to come from you to the churches of the East, but have not yet received, God, who orders our affairs in wisdom, having surely arranged, according to the inscrutable judgments of his righteousness, that we should be drawn out longer in these trials. For surely you are not ignorant of our affairs, most honored brothers, the report of which has run out to the ends of the world; nor are you unsympathetic toward your like-minded brothers, being disciples of the Apostle who teaches that love of neighbor is the fulfillment of the law. But, as we said, the just judgment of God held back your impulse, measuring out to us the full affliction appointed for our sins. But now at least we urge you to rise up, both in zeal for the truth and in sympathy for us, having learned everything, including whatever escaped your hearing before, from our most pious brother and fellow deacon Sabinus, who will be able to tell you himself even what escapes the letter; through whom we urge you to put on hearts of compassion, to put aside all hesitation, and to take up the labor of love, taking no account of the length of the road, or business at home, or any other human thing.
2. For the danger is not about one church, nor are two or three the only ones fallen in this grievous storm. For almost from the borders of Illyricum to the Thebaid the evil of the heresy is spreading. Its evil seeds the ill-named Arius sowed first; but, rooted deeply by many in between who diligently cultivated the impiety, they have now sprouted their destructive fruits. For the doctrines of godliness have been overturned and the ordinances of the Church thrown into confusion. The ambition of those who do not fear the Lord leaps at the offices of leadership; and now openly the chief seat is set forth as the prize of impiety, so that he who has blasphemed the more grievously is preferred for the oversight of the people. Priestly dignity is gone; there are no longer those who shepherd the Lord's flock with knowledge, since the ambitious continually spend the funds of the poor on their own enjoyment and on the distribution of gifts. The exactness of the canons has been obscured; there is great license to sin. For those who have come to rule through human effort repay the favor of that effort in this very way, by indulging sinners in everything to please them. Just judgment has perished; everyone walks according to the will of his own heart. Wickedness is beyond measure; the peoples are without admonition; the leaders without freedom of speech. For those who have acquired power for themselves through men are slaves of those who gave them the favor. Already the vindication of orthodoxy, so called, has been devised by some as a weapon of war against one another; and hiding their private enmities, they pretend to hate for the sake of godliness. Others, to avoid conviction for the most shameful things, madden the peoples into contention against one another, so that they may overshadow their own case with the common evils. So this war is truceless, since those who have done evil suspect common peace as something that would uncover the hidden things of their shame. At this the unbelievers laugh, those of little faith are shaken, faith is doubtful, ignorance is poured over souls, because those who adulterate the word with mischief imitate the truth. For the mouths of the godly are silent, and every blaspheming tongue is let loose; holy things are profaned; the sound among the peoples flee the houses of prayer as schools of impiety, and in the deserts raise their hands with groans and tears to the Master in heaven. For what is happening in most of the cities has surely reached even you: that the peoples, with women and children and the very … 
3. What lament is worthy of these calamities? What springs of tears will suffice for such evils? While, then, some still seem to stand, while a trace of the ancient state is still preserved, before shipwreck comes completely upon the churches, hasten to us, hasten now, yes, we beg you, most genuine brothers; give a hand to those who have fallen to their knees. Let your brotherly hearts be moved for us; let tears of sympathy be poured out. Do not overlook half the world swallowed up by error; do not allow the faith to be extinguished among those with whom it first shone. What you must do to take hold of affairs, and how you will show your sympathy toward the afflicted, you will surely not need to learn from us, but the Holy Spirit himself will suggest to you. Only there is need of speed, to save those who are left, and of the presence of more brothers, so that those who come may make up a full synod, in order that they may have credibility for correction not only from the dignity of those who sent them but also from their own number; who will renew the creed written by our Fathers at Nicaea, proscribe the heresy, and speak peace to the churches, bringing those who think alike into concord. For this is surely the most pitiable thing of all: that even what seems sound has been divided against itself; and sufferings have come upon us, it seems, like those that once befell Jerusalem in the siege of Vespasian. For they were at once held by the war from outside and consumed by the internal strife of their own people. And for us, besides the open war of the heretics, the war that has risen from those who seem to be orthodox has brought the churches to the last extremity of weakness. For this especially we need your help, so that those who confess the apostolic faith, having dissolved the schisms they have devised, may in future be subject to the authority of the Church; that the body of Christ may become complete, all its members restored to wholeness; and that we may not only call blessed the good things of others, as we do now, but also see our own churches recover their ancient boast of orthodoxy. For truly worthy of the highest blessing is what the Lord has granted your Godliness: to distinguish the counterfeit from the approved and pure, and to proclaim the faith of the Fathers without any reserve; which we too have received, and have recognized as stamped with the apostolic marks, assenting both to it and to all that was canonically and lawfully decreed in the synodal letter.

### Scripture references

- Rom 13:10: allusion, high confidence
- Rom 11:33: echo, medium confidence
- Col 3:12: allusion, high confidence
- Jer 3:15: allusion, medium confidence
- Judg 21:25: echo, medium confidence
- 2 Cor 2:17: allusion, high confidence
- 1 Cor 12:27: allusion, medium confidence

### Extrabiblical texts

- Josephus, J.W. 5-6 (Josephus (works)): allusion, medium confidence

### Translation notes

- Staged as 91; this is Letter 92 (Benedictine), written by Basil in the name of the Eastern bishops headed by Meletius and Eusebius of Samosata. A line is lost at the end of section 2 (“…”). Scripture: Rom 13:10; Rom 11:33; Col 3:12; Acts 20:29; Jer 3:15; Judg 21:25; 2 Cor 2:17; 1 Cor 12:12–27. The siege of Jerusalem under Vespasian (and Titus) is told by Josephus, J.W. 5–6.

### Citation (SBL)

Basil, Ep. 92 (PG 32:477a–484b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/89/#p-92).

## Letter 93

- URL: https://sophiascriptura.com/fathers/basil-epistulae/89/#p-93
- Source: PG 32:484c–485b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil approves frequent and daily communion, describes his church's practice of communicating four times a week, and defends receiving communion by one's own hand at home when no priest is present.

### Greek text

Β Πρὸς Καισαρίαν πατρικίοεν, περὶ κοινωνίας. Καὶ τὸ κοινωνεῖν δὲ καθʼ ἑκάστην ἡμέραν, καὶ μεταλαμβάνειν τοῦ ἁγίου σώματος καὶ αἳματος τοῦ Χριστοῦ, καλὸν καὶ ἐπωφελές αὐτοῦ σαφῶς λέγουτος · Ὀ τρώγων μου τήν σάρκα, καὶ πίνων μον τὸ αἷμα, ἔχει ζωὴν αἰώνιον. Ti; γὰρ ἀμφιβαλλει, ὅτι τὸ μετέχειν συνεχῶς τῆς ζωῆς οὐδὲν ἄλλο ἔστὶν ἦ ζῇν πολλαχῶς; Ἡμεῖς μέντοιγε τέταρτον καθʼ ἑκάστην ἑβδομάδα κοινωνοῦμεν, ἓν τῇ κυριακῇ. ἐν τῇ τετράδι, καὶ ἐν τῇ παρασκευῇ, καὶ τῷ Σαββάτῳ καὶ ἐν ταῖς οὓ.λαι; ἡμέραις, εὰν ᾗ μνήμη οἱγίου τινος. Τὸ δε ἓν τοῖς τοῦ διωγμοῦ καιροῖς ἀναγκάζεσθαί τινα, μὴ παρόντος ἱερέως ᾖ λειτουρτοῦ, τὴν κοινωνίαν λαμβάνειν τῇ ἱδιᾳ χειρὶ, μηδαμῶς εἶναι βαρὺ περιττόν ἔστι ἀποδεικνύναι, διὰ τὸ καὶ τήν μακρὰν συνήθειαν τοῦτο διʼ αὐτῶν τῶν πραγμάτων πιστώσασθαι. Πάντες γὰρ οἱ κατὰ τὰς ἐρήμους μονάζοντες, ἔνθα μὴ ἔστιν ἱερεὺς, κοινωνίαν οἶκοι κατέχοντες, ἀφʼ ἑαυτῶν μεταλαμβάνουσιν. Ἕν ’Δλεξανδρείᾳ δε καὶ ἐν Αἰγύπτῳ ἕκαστος καὶ τῶν ἓν λαῷ τελούντων ὡς ἰπὶ τὸ πλεῖστον ἕχεικοινωνίαν ἐν τῷ οἴκῳ αὐτοῦ, καί ὅτε βούλεται, μεταλαμβάνει διʼ ἑαυτοῦ. Ἀπαξ γὰρ τὴν θυσίαν τοῦ ἱερέως τελειώσαντος καὶ δεδωκότος, ό λαβὼν αὐτὴν ὡς ὃλην ὁμοῦ, καθʼ ἑκάστην μεταλαμβάνων, παρὰ τοῦ δεδωκότος εἰκότως μεταλαμβάνειν καὶ ὑποδίχεσθαι πιστεύειν ὀφείλει. Καὶ γὰρ καὶ ἐν τῇ Ἐκκλησία ὁ ἱερεὺς ἐπιδίδωσι τὴν μερίδα, καὶ κατέχει αὖ· τὴν ὁ ὑποδεχόμενος μετʼ ἐξουσίας ἁπάσης, καὶ οὕτω προσάγει τῶ στόματι τῇ ἰδίᾳ χειρί. Ταυτὸν τοίνυν ἐστὶ τῇ δυνάμει, εἴτε μίαν μερίδα δέξεταιητις παρὰ τοῦ ἱερέως, εἶτε πολλὰς, μερίδας ὁμοῦ.

### English translation (Claude)

To the patrician Caesaria, on communion. To communicate every day, and to partake of the holy body and blood of Christ, is good and beneficial, since he himself says plainly, “He who eats my flesh and drinks my blood has eternal life.” For who doubts that to share continually in life is nothing else than to live abundantly? We, however, communicate four times each week: on the Lord's day, on Wednesday, on Friday, and on the Sabbath, and on the other days if there is a commemoration of some saint. That it is in no way a grave matter if someone is compelled, in times of persecution, when no priest or minister is present, to take communion with his own hand, it is superfluous to demonstrate, because long custom has confirmed this by the facts themselves. For all the solitaries in the deserts, where there is no priest, keep communion at home and partake of it by themselves. And in Alexandria and in Egypt each of those belonging to the laity, for the most part, keeps communion in his own house, and partakes of it by himself when he wishes. For once the priest has completed the sacrifice and given it, he who has received it as a whole at once, and partakes of it each day, ought reasonably to believe that he partakes and receives from him who gave it. For in the church too the priest gives the portion, and the one who receives it holds it with full authority, and so brings it to his mouth with his own hand. It is the same in power, then, whether one receives one portion from the priest or many portions at once.

### Scripture references

- John 6:54: quotation, high confidence

### Translation notes

- Staged as 92; this is Letter 93 (Benedictine), to the patrician Caesaria. Basil's description of eucharistic practice (communion on Sunday, Wednesday, Friday, and Saturday; lay people in Egypt keeping the consecrated elements at home) is translated exactly; “the sacrifice” renders θυσία. Scripture: John 6:54.

### Citation (SBL)

Basil, Ep. 93 (PG 32:484c–485b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/89/#p-93).

## Letter 94

- URL: https://sophiascriptura.com/fathers/basil-epistulae/89/#p-94
- Source: PG 32:485c–489a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil defends to the governor Elias his building of a great church complex with a hospice, hospital, and workshops outside Caesarea against his slanderers.

### Greek text

Ἠλίᾳ ἄρχοντι τῆς ἐπαρχίας, Ὦρμησα μὲν καὶ αὐτὸς καταλαβεῖν σου τὴν τιμιότητα, ὡς ἂν μὴ τῇ ἀπολείψει ἔλαττόν τι ἔχοιμι τῶν διαβαλλόντων ' ἀλλʼ ἔπειδὴ ἠ ἆῤῥωστία τοῦ σώματος διεκώλυσε, σφοδρότερον πολλῷ τῆς συνηθείας ἓπιθεμένη, ἀναγκαίως ἦλθον ἐπὶ τὸ γράμμα. Ἐγὼ τοίνυν, ὦ θαυμάσιε, συντυχὼν πρώην τῇ τιμιότητί σου, ὥρμησα μεν καὶ περὶ πάντων τῶν κατὰ τὸν βίον μου πραγμάτων ἁνακοινώσασθαί σον τῇ φρονὰ σει · ὥρμησα δὲ καὶ τῶν Ἐκκλησιῶν ἕνεκα ποιησασθαί τινα λόγον, ὡς ἂν μὴ ταῖς μετά ταῦτα διαβολαῖς χώρα τις ὑπολείποιτο. Ἀλλʼ ἐπέσχον ἐμαυτόν, λογιζόμενος περίεργον εἶναι παντελῶς, καὶ πέρα τοῦ μέτρου φιλότιμον, ἀνδρὶ τοσοῦτον πλῆθος πραγμάτων ἐξηρτημένῳ ἔτι καὶ τὰς ἔξω τῶν ἀναγκαίων ἐπιβάλλειν φροντίδας. Ὀμοῦ τε (εἰρήσεται γὰρ τάληθὲς), καὶ ἄλλως ὤκνησα μήποτε εἰς ἀνάγκην ἂοωμεν ταῖς κατʼ ἀλλήλων ἀντιλογίαις τρῶσαι τὴν ψυχὴν σου, ὀφείλουσαν ἐν τῇ καθαρᾲ περὶ τὸν Θεὸν εὐλαβείᾳ τέλειον τὸν μισθὸν τῆς Θεοσεβείας καρποῦσθαι. Τῷ ὄντι γὰρ, ἐάν σε πρὸς ἑαυτοὺς ἐπιστρέψωμεν ἡμεῖς, ὀλίγην σοι σχολήν πρὸς τα δημόσια καταλείψομεν· καὶ παραπλήσιον ποιήσομεν, ὧσπερ ἂν εῖ τις κυβερνήτην, νεοπαγῇ ναῦν ἐν μεγάλῳ κλύδωνι ὃιευΟύνοντα, τῇ προσθήκῃ τοῦ φόρτου καταβαρύνςιι, δέον ἀφαιρεῖν τι τῶν ἀγω· γίμων, καὶ συνεπικουφίζειν ὡς δυνατόν. Ὀθεν μοι δοκεῖ καὶ βασιλεὺς ὁ μέγας, τὴν πολυπραγμοσύνην ἡμῶν ταύτην καταμαθὼν, ἐᾶσαι ἡμᾶς Eg} ἑαυτῶν τὰς Ἐκκλησίας οἰκονομεῖν. Τούς μέντοι ταῖς ἀδόλοις ἀκοαῖς σου παρενοχλοῦντας ἐρωτηθῆναι βούλομαι, τί χεῖρον ἔχει τὰ δημόσια παρʼ ἡμᾶς ᾖ τί μικρὸνῇ μεῖζον τῶν κοινῶν ἐκ τῆς ἡμετέρας περὶ τὰς Ἐκκλησίας οἰκονομίας ἠλάττωται; πλην εἰ μή τις λέγοι βλάβην τοίς πράγμασι φέρειν, οἰκον εύκτήριον μεγαλοπρεπῶς κατεσκευασμένον ἀναστῆσαι τῷ Θεῷ ἡμῶν, καὶ περὶ αύτὸν οἰκησιν, τὴν μὲν ἐλευθέριον ἐξῃρημένην τῷ κορυφαίω, τὰς δε ύποβεβηκυίας τοῖς Θεραπευταίς τού θείου διανενεμημένας ἐν τάξει, ὧνὴ χρῆσις κοινὴ πρὸς τε ὑμᾶς τοὺς ἄρχονταςκαὶ τούς παρεπομένους ύμῖν. Τίνα δὲ ἀδικοῦμεν, καταγώγια τοῖς ξένοις οἰκοδομοῦντες, τοῖς τε κατά παροδον ἐπιφοιτῶσι καὶ τοῖς Θεραπείας τινὸς διὰ τὴν ἀσθένειαν δεομένοις, καὶ την ἀναγκαίαν τούτοις παράμνοίαν ἐγκαθιστῶντες, τούς νοσοκομούντας, τοὺς ἰατρεύοντας, τὰ νωτοφὸρα, τούς παραπέμπονταςἰ Τούτοις ἀνάγκη καὶ τέχνας ἔπεσθαι, τάς τε πρὸς τὸ ζῇν ἀναγκαίας, καὶ ὅσαι πρὸς εὐσχήμονα βίον διαγωγὴν ἐφευρέοησαν · οἴκους πάλιν ἐτέρους ταῖς ἔργα· σίαις ἐπιτηδείους, ἀπερ πάντα τῷ μὲν τόπῳ κόσμος, τῷ δὲ ἄρχοντι ἡμῶν σεμνολόγημα, ἐπ αὐτὸν τῆς εν· φημίας ἐπανιούσης. ’ος γε ούδε τούτου ἕνεκεν προς τὴν ἐπιστασίαν ἡμῶν ἐξεβιάσθης, ὡς μόνος ἐξαρκῶν τῷ μεγέθει τῆς γνώμης τά τε κατερρυηκότος τῶν ἔργων ἀναλαβεῖν, καὶ οἰκίσαι τὰς ἀοικήτους» καὶ ὣιως εἰς πόλεις τὰς ἐρημίας μετασκευάσαι. TW οὖν εἰς ταῦτα συνεργοῦντα ἐλαύνειν καὶ ὑβρίζειν, ἡ τιμᾴν καὶ περιέπειν, ἀκολουθοῖ-ερον iv; Καὶ μη οἰηθῇς, ὧ ἄριστε, λόγον μόνον εἶναι τά παρʼ ἡμῶν ἤδη γὰρ ἐσμεν ἐν τῷ ἔργῳ, τὰς ὕλας τέως συμποριζομενοι· Τά μεν οὖν πρὸς τήν τοῦ οῐρχοντος απο λογίαν τοιαῦτα. Ἀ di δεῖ πρὸς τὰς τῶν φιλαιτίων μέμψεις, ὡς Χριστιανῷ καὶ φίλῳ πεφροντικοτι ἡμῶν τῆς ὑπολήψεως ἀποκρίνασθαι, ἀναγκαῖον νῦν ἀποσιωπῆσαι, ὡς καὶ μακρότερα τοῦ μέτρου τῆς ἐπιστολῆς, καὶ ὧλως οὐκ ἀσφαλῆ γράμμασιν ἀψύχοις καταπιστεῦεσθαι. Ἵνα δε μὴ τόν πρὸτῆς συντυχίας χρόνον, ταῖς διαβολαῖς τινων ὑπαχθεις, ὑφεῖναι τι τῆς περὶ ἡμᾶς εὐνοίας ἀναγκασθῆς, τό τοῦ Ἀλεξάνδρου ποίησον. Καὶ γὰρ ἐκεῖνόν φασι, διαβαλλομένου τινός τῶν συνήθων, τὴν μὲν ἑτέραν τῶν ἀκοῶν ἀνεῖναι τῷ διαβάλλοντι, τὴν δὲ ἑτέραν ἐπιμελῶς ἐπιφράξασθαι τῇ χειρί ο ἐνδεικνύμενον, ὅτι δέοι τόν ὀρθῶς κρίνειν μέλλοντα μὴ όλον εὐθὺς τοῖς προλαβοῦσιν ἀπάγεσθαι, ἀλλὰ τό ἣμισυ τῆς ἀκροάσεως ἀκέραιον διασώζειν πρὸς ἀπολογίαν τῷ μὴ παγ ρόντι.

### English translation (Claude)

To Elias, governor of the province. I was eager to come to your Honor myself, so as not to be at any disadvantage against my slanderers through my absence; but since bodily illness prevented me, attacking me much more severely than usual, I have had of necessity to resort to a letter. When I met your Honor the other day, my admirable friend, I was eager both to share with your prudence everything about the affairs of my life, and also to say something on behalf of the churches, so that no room might be left for slanders afterward. But I held myself back, reckoning it altogether officious and beyond measure ambitious to lay further cares, outside what is necessary, on a man on whom so great a mass of affairs depends. At the same time (for the truth shall be told) I also shrank from being forced into disputes with one another that might wound your soul, which ought to reap the full reward of godliness in pure reverence toward God. For truly, if we turn you to ourselves, we shall leave you little leisure for public affairs; and we shall be doing something like a man who burdens a helmsman, steering a newly built ship in a great storm, by adding to its cargo, when he ought to remove some of the freight and lighten it as far as possible. For this reason, I think, the great emperor too, knowing this busy concern of ours, allowed us to manage the churches by ourselves. But I should like those who pester your guileless ears to be asked what harm the public affairs suffer from us, or what, small or great, of the common interests has been diminished by our administration of the churches; unless someone says that it harms affairs to raise to our God a magnificently built house of prayer, and around it dwellings, one generously set apart for the leader, the lesser ones assigned in order to the servants of the divine, the use of which is common to you rulers and to those who attend you. And whom do we wrong by building lodgings for strangers, both for those who visit in passing and for those who need some treatment because of illness, and by establishing for them the necessary comforts: nurses, physicians, beasts of burden, escorts? With these there must also follow trades, both those necessary for living and those invented for a seemly way of life; and again other buildings suited for workshops; all of which are an ornament to the place, and a boast for our governor, since the renown goes back to him. Indeed you were not pressed into governing us for this reason, as one who alone is sufficient by the greatness of his mind to restore ruined works, to people the uninhabited places, and so to change wildernesses into cities? Is it more consistent, then, to drive away and insult one who works with you in these things, or to honor and cherish him? And do not think, my excellent friend, that what we say is only words; for we are already at work, gathering the materials meanwhile. So much for our defense before the governor. What must be answered to the complaints of the faultfinders, as to a Christian and a friend who cares for our reputation, must now be passed over in silence, as too long for the measure of a letter and in no way safe to entrust to lifeless letters. But so that you may not, in the time before our meeting, be led by some people's slanders to relax any of your goodwill toward us, do what Alexander did. For they say that when one of his intimates was being slandered, he left one of his ears open to the slanderer and carefully stopped the other with his hand, showing that one who means to judge rightly must not at once be carried away wholly by those who speak first, but must keep half of his hearing intact for the defense of the one not present.

### Extrabiblical texts

- Plutarch, Alex. 42 (Plutarch): allusion, medium confidence

### Translation notes

- Staged as 93; this is Letter 94 (Benedictine). The buildings are the “new city” later called the Basileias. The Alexander anecdote: cf. Letter 24 and Plutarch, Alex. 42.

### Citation (SBL)

Basil, Ep. 94 (PG 32:485c–489a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/89/#p-94).

## Letters 95, 96

- URL: https://sophiascriptura.com/fathers/basil-epistulae/89/#p-95
- Source: PG 32:489b–492d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil invites Eusebius of Samosata to a meeting with Meletius at Phargamus; a second letter asks Sophronius to defend the dismissed governor Elias before the emperor.

### Greek text

Εὖσεβίῳ, ἐπισκὸπῳ Σαμοσάτων. Πάλαι ἐπιστειλας τῇ θεοσεβείᾳ σου ἄλλων τέ τινων ἕνεκεν καὶ του συντυχεῖν ἡμᾶς ἀλλήλοις, διήμαρτον τῆς ἐλπίδος, οὐκ ἀφικομένων τῶν γραμμάτων εἰς τὰς χεῖρας τῆς σῆς τιμιότητος, τοῦ μακαρίου διακόνου Θεοφράστου δεξαμένου μὲν τὰ γράμματα ἡμῶν ἐπί τινα περιοδείαν ἀναγκαίως ἀποδημούντων, μὴ ὃιαπεμψαμένου δὲ θεοσεβείᾳ σου, τῷ προκαταληφθῆναι τῇ ἀρρωστία ὑφʼ ἧς ἐτελεύτησεν, Ὀθεν τοσοῦτον ὕστερος ἦλθον τοῦ καιροῦ πρὸς τό γράφειν, ὥστε μηδὲ ὄφελός τι ἐλπίζειν ἑκτῆς ἐπιστολῆς ἔσεσθαι ταύτης, εἰς στενόν παντελῶς κατακλεισθέντος τοὺ χρόνου. Ὀ γαρ τοι θεοφιλέστατος ἐπίσκοπος Μελέτιος και Θεόδοτος ἐπέταξαν ἡμῖν πρὸς αὐτοὺς διαξῆναι, ἀγάπης τε ἐπίδειγμα τὴν συντυχίαν ποιούμενοι, καὶ τινα καὶ διόρθωσιν γενέσθαι τῶν νῦν παραλυπούντων βουλόμενοι. Ἀπέὸειξάν τε ἡμῖν χρόνον μεν τῆς συντυχίας τὰ μέσα του προσιόντος μηνός Ἰουνίου, τόπον δὲ Φαργαμοῡν τό χωρίον, ἐπίσημον μαρτύρων περιφανείᾳ καὶ πολυανθρωπίᾳ συνόδου τῆς κατὰ ἔτος ἕκαστον παρʼ αὐτοῖς τελουμένης. Ἐπεὶ δε ἔδει με, μετά τὴν ἐφάνοὸον μαθόντα τὴν ἢ. κοίμησιν τοῦ μακαρίου διακόνου, καὶ τας ἐπιστολὰς ἀργάς παρʼ ἡμῖν κειμένας, μὴ ἡσυχάσαι, διὰ τό ἔτι ἡμέρας ἡμῖν τριάκοντα καὶ τρεῖς ἐπὶ τὴν προθεσμίαν ὑπολελεῖφθαι, ἀπέστειλα κατα σπουδὴν τῷ αἰδεσιμωτάτῳ αδελφῷ Εὐσταθίῳ τῷ συλλειτουργῷ ἡμῶν τὰ γράμματα ταῦτα, ὥστε διʼ αὐτόν παραπεμφθῆναί σου τῇ σεμνότητι, καὶ πάλιν ἐν τάχει ἀνακομισθῆναι ἡμῖν τας ἀποκρίσεις. Εἰ μὲν γὰρ ritur/3:02,}, άλλως ἀρέσκον σοι, παραγενέσθαι, καὶ αὐτοὶ παρεσόμεθα · εἰ δὲμὴ, αὐτοὶ μεν, ἂν ό Θεός θέλῃ, τό περυσινὸν ἀποτίσομεν χρέος τῆς συντυχίας - ἐὰν μή τι πάλιν ἐπιγένηται ἡμῖν ἁμαρτιῶν κώλυμα, τὴν δὲ τῶν ἐπισκόπων ἔντευξιν εἰς ἕτερον χρόνον ὑπερθησόμεθα. A Σωφρονίῳ μαγίστῳ. Καὶ τίς οὕτω φιλόπολις, ὃς τὴν ἑνηκοῦσαν καὶ Θρεψαμένην πατρίδα ἶσοι γονεῦσι τιμῶν, ὡς αὐτὸς σὺ, κοινῇ τε πάση τῇ πόλει καὶ ἰδίᾳ ἑκάστῳ τὰ ἀγαθὰ συνευχόμενος, καὶ οὐκ εὐχόμενος μόνον, ἀλλα καὶ βεβαιῶν τὰς εὐχὰς διὰ acturo-3; Δύνασαι γάρ που σὺν Θεῷ τὰ τοιαῦτα, καὶ δύναιό γε ἐπὶ μήκιστον, οὕτω χρηστός ὧν. Ἀλλʼ ὅμως ἐπὶ σοῦ ὄναρ ἐπλούτησεν ἡ πατρὶς ἡμῶν, ἄνδρα μὲν ἔχουσα τὸν τὴν ἐπιμέλειαν αὐτῆς ἐπιτραπέντα, οἷον οὗ φασιν ἄλλον οἶ τὰ παλαιότατα τῶν παρʼ ἡμῖν ἐπιστάμενοι ἰπὶ τῶν ἁρχικῶν θρόνων πρότερον ἀναβῆναι· ἐπηρείᾳ δέ τινων ἀφαιρεθεῖσα ταχέως, οἳ τὸ ὲλεῡθερον τοῦ ἀνδρὸς καὶ ἀθωπευτον τοῦ πρὸς αὐτὸν πολέμου ἀφορμήν ἐποιήσαντο, καὶ διαβολὰς αὐτῷ κατεσκεύασαν, λαθόντες Β τὰς ἀκοὰς τῆς σῆς τελειότητος. Διό πανδημεὶ πάντες σκυθρωπάζομεν, ζημιωθέντες ἄρχοντα, μόνον δυνάμινον εὶς γόνυ meam» ἤδη τὴν πόλιν ἡμῶν ἀνορθῶσαι, ἀληθῆ φύλακα τοῦ δικαίου, εὐπρόσιτον τοῖς ἀδικουμένοις, φοβερὸν τοῖς παρανομοῦσιν, ἴσον καὶ πένησι καὶ πλουσίοις, καὶ τὸ μέγιστον, τὰ τῶν Χριστιανῶν πράγματα πρὸς τὴν ἀρχαίαν ἐπανάγοντα τιμήν. Τὸ γὰρ, ὅτι ἀδωρότατος ὧν ἴσμεν ἀνθρώπων, καὶ οὐδενὶ παρὰ τὸ δίκαιον χαριζόμενος, ὡς μικρότερα τῆς λοιπῆς αρετῆς τοῦ ἀνδρὸς παρελίπομεν. Ταῠνα ὀψε μὶν του καιρου μαρτυροῦμεν, ὥσπερ οἱ μονῳδοῢντες ἑαυτοὺς παραμυθούμενοι, οὐχὶ τοῖς πράγμασί τι ποιοῦντες χρήσιμον ο πλὴν οὐδὲ τοῦτο ἄχρηστον, ἐν τῇ μεγάλῃ σου ψυχῇ τὴν μνήμην τοῦ ἀνδρὸς ἀποκεῖσθαι, χάριν τε εἰδέναι ὡς εὐεργέτῃ τῆς ἐνεγκούσης · καὶ εἶ τις ἐπιφύοιτο αὐτῷ τῶν διὰ τό μὴ προτιμηθῆναι τοῦ δικαίου χαλιπαινόντων, ὑπἐρμαχέῐν καὶ προὶστασθαι, πᾶσι ποιήσαντα φανερὸν, ὅτι οἰκεῖον σεαυτῷ τὸν ἄνδρα τίθεσαι, ἀρκοῦσαν ἀφορμὴν εἰς οἰκειότητα, τὴν ἀγαθὴν περὶ αὐτοῦ μαρτυρίαν τιθέμενος, καὶ τὴν τῶν πραγμάτων πεῖραν, οὗ κατά τὴν τῶν χρόνων ἀναλογίαν ὑπάρχουσαν. Ἀ γὰρ οὐδʼ ἂν ἓν πολλοῖς ἔτεσι παρʼ ἄλλον γένοιτο, ταῦτα ἐν ὀλίγῳ παρʼ αὐτοῦ κατώρθωται. Ἀρκοῡσα δʼἡμῖν χάρις, καὶ τῶν συμβάντων παραμυθία, ἐὰν καὶ βασίλεῖ συστήσῃς αὐτὸν, καὶ τὰς ἐπενεχθείσας αὐτῷ διαβολὰς ἀποσκευάσῃ. Ταῦτά σθι πᾶσαν οἴου τὴν πατρίδα διὰ μιᾶς τῆς ἡμετέρας φωνῆς διαλέγεσθαι, καὶ κοινὴν εἶναι πάντων καὶ κοινὴν εὐχὴν, γενέσθαι τι τῷ ἀνδρὶ δʼιά τῆς σῆς τελειότητος δεξιόν,

### English translation (Claude)

To Eusebius, bishop of Samosata. Long ago I wrote to your Godliness about several matters and about our meeting each other, but I was disappointed in my hope, since the letter did not reach your Honor's hands: the blessed deacon Theophrastus received our letter when we were away of necessity on a tour, but did not send it on to your Godliness, having been overtaken by the illness of which he died. So I have come to write so much later than the right time that I do not even hope for any benefit from this letter, the time having been completely narrowed. For the most God-beloved bishop Meletius and Theodotus have bidden us cross over to them, making the meeting a token of love and wishing some correction to be made of what now troubles us. They appointed as the time of the meeting the middle of the coming month of June, and as the place Phargamus, a spot famous for the renown of its martyrs and for the crowds at the synod held there every year. Since, after my return, on learning of the falling asleep of the blessed deacon and that the letters were lying idle with us, I could not keep quiet, as thirty-three days still remained to us before the appointed date, I sent this letter in haste to our most reverend brother and fellow minister Eustathius, so that it might be forwarded through him to your Reverence and the replies brought back to us quickly. If it pleases you to come, we too will be present; if not, we ourselves, God willing, will pay last year's debt of a meeting, unless some hindrance of our sins arises again, and we shall put off the conference with the bishops to another time.
[Letter 96] To Sophronius the master. And who is such a lover of his city as you are, who honor the homeland that bore and nourished you equally with parents, praying for good things for the whole city in common and for each individually, and not only praying but confirming your prayers by deeds? For you are able, with God, to do such things, and may you be able to the longest time, being so good. Yet under you our homeland has been rich only in a dream, having had as the man entrusted with its care one such as those who know our most ancient history say none other ever mounted the seats of government before; but it was quickly deprived of him by the spite of certain people, who made the man's freedom and refusal to flatter an occasion of war against him and contrived slanders against him, escaping the notice of your Perfection. So we are all, the whole people, downcast at the loss of a governor who alone was able to raise our city, already fallen to its knees: a true guardian of justice, easy of access to the wronged, formidable to lawbreakers, equal to poor and rich, and, greatest of all, restoring the affairs of the Christians to their ancient honor. That he was the most incorruptible of men we know, and favored no one against justice, we have passed over as less than the rest of the man's virtue. We bear this witness late, like those who sing laments to console themselves, doing nothing useful for affairs; yet even this is not useless: that the memory of the man should be laid up in your great soul, that you should feel grateful to him as a benefactor of your native city, and that if anyone attacks him, of those angered at not being preferred to justice, you should fight for him and defend him, making it plain to all that you count the man your own, taking as sufficient ground for intimacy the good testimony about him and his experience in affairs, which exceeds what his years would suggest. For what would not be achieved by another in many years has been achieved by him in a short time. It would be a sufficient favor to us, and consolation for what has happened, if you would also commend him to the emperor and dispel the slanders brought against him. Be sure that the whole homeland speaks this through our one voice, and that it is the common prayer of all that some good may come to the man through your Perfection.

### Translation notes

- This staged ref holds two letters. Letter 95 (Benedictine), to Eusebius of Samosata; a sentence near the end is garbled and partly repeated in the scan, and has been translated by sense. Theodotus was bishop of Nicopolis. [Letter 96], to Sophronius the master, whose heading stands in the text; the governor praised is Elias (Letter 94).

### Citation (SBL)

Basil, Ep. 95 (PG 32:489b–492d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/89/#p-95).

## Letters 97, 98

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-97
- Source: PG 32:493a–497d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells the senate of Tyana that he seeks only peace and needs his brothers' fellowship; a second letter tells Eusebius of his plans to meet Meletius, his talk with Eustathius, and Gregory of Nyssa's small see.

### Greek text

Α Τῇ βουλῇ Τυάυωυ Ὁ ἀνακαλύπτων βαθέα, καὶ φανερῶν βουλὰς καρὃιῶν, Κύριος ἔδωκε καὶ τοῖς ταπεινοῖς σύνεσιν. τῶν δυσθεωρήτων, ὥς τινες οἴονται, τεχνασματῶν, Οὐδὲν οὖν ἡμᾶς ἔλαθεν, οὔτε τῶν πεπραγμένων τι κεκρυμμένον· ἀλλʼ ὅμως ἡμεῖς οὔτε ὁρῶμεν, οὔτε ἀκούομεν ἄλλο τι ἢ τὴν εἰρήνην τοῦ Θεοῦ καὶ ὅσα, πρὸς αὐτὴν φέρει. Εἰ γὰρ καὶ ἕτεροι δυνατοὶ, καὶ μεγάλοι, καὶ ἑαυτοῖς πεποιθότες, ἀλλʼ ἡμεῖς οὶ μηδέν, καὶ τού μηδενὸς ἄξιοι· ὥστε οὐκ οἶν ποτε τοσοῦτον ἑαυτοῖς λάβοιμεν, ὡς ἐν τῆ μονώσει δύνασθαι νομίσαι περιέσεσθαι τῶν πραγμάτων ἀκριβῶς εἰ· ὃότες, ὅτι πλέον ἡμεῖς τῆς ἑνὸς ἑκάστου τῶν ἀδελφῶν ἐπικουρίας δεόμεθα ἡ ὅσονή ἑτέρα τῶν χειρῶν τῆς ἐτέρας. Ἐπεὶ καὶ ἐξ αὐτῆς τῆς τοῦ σώματος ἡμῶν κατασκευῆς τὸ ἀναγκαῖον τῆς κοινωνίας ὁ Κύριος ἡμᾶς ἐδίδαξεν. Ὅταν γὰρ πρὸς αύτά ταῦτα ἀπίδω} τὰ μέλη ἡμῶν, ὀτιὲν οὐδὲν ἑαυτῷ πρὸς διέργειοα αὔταρκες» πῶς εμαυτὸν λογίσομαι ἐξαρʼ κεῖν ἐαυτῷ πρὸς τὰ τοῦ βίον πράγματα; Οὔτε γὰρ ἂν ποῦς ἀσφαλῶς βαδίσεις, μὴ σννυποστηρίζοντος τού ἑτέρονο οὔτε ὀφθαλμὸς ὑγιῶς ἴδοι, μὴ κοινωνὸν ἔχων τὸν ἕτερον, καὶ μετʼ αὐτοῦ συμφώνως προσβαλλων τοῖς ὁρατοῖς. Ἠ ἀκοὴ ἀκριβεστέρα ἡ διʼ ἀμφοῖν τοῖν πόροιν τὴν φωνὴν δεχομένη, καὶ ἀντίληψις κραταιοτέρα τῇ κοινωνίᾳ τῶν δακτύλων. Καὶ ἁπαξαπλῶς οὐδὲν οὔτε τῶν ἐκ φύσεως οὔτε τῶν ἐκ προαιρέσεως κατορθουμένων ὁρῶ ἄνευ τῆς τῶν ὁμοφύλων συμπνοίας ἐπιτελούμινον· ὅπου γε καὶ αὑτὴ ἡ προσευχὴ μὴ ἔχουσα τούς σομφωνοῦντας ἀδρανεστὶρα ἐστὶ πολλῷ ἑαυτῆς, καὶ ὁ Κύριος ἐπηγγείλατο μέσος γενήσεσθαι μεταξύ δύο ἦ τριῶν ἐπικαλουμένων αὑτὸν ἐν ὁμονοίᾳ. Καὶ αὐτὴν δὲ τὴν οἰκονομίαν ὁ Κύριος κατιὸἐξατο, ἶνα εἰρηνοποίησῃ διὰ τοῦ αἳματος τοῦ σταυροῦ αὐτοῦ εἴτε τὰ ἱπὶτῆςγῆς εἴτε τὰ ὲν τοῖς οὐρανοῖς. "flare, διὰ ταῦτα πάντα, ἐν εἰρήνῃ μένειν τὰς λειπομένας ἡμῶν ἡμέρας niχὸμεθα· ἐν εἰρήνῃ δὲ γενέσθαι τὴν κοίμησιν ἡμῶν αἰτοῦμεν. ’Υπέρ ταύτης addi πόνον ἐλλείπειν ὅντινα οὖν ἔγνωκα, ού ταπεινόν τι φθέγξασθαιὴποιῆσαι, οὐχ ὁδοιπορίας μῆκος ὑπολογίσασθαι, ούκ ἄλλο τι τῶν ὀχληρῶν ὑποστείλασθαι, ὥστε τῶν μισθῶν τῆς εἰρηνοποιίας ἱπιτυχεῖν. Κάν μὴν ἔπηταί τις ταντα καθηγουμένοις ἡμῖν, τοῦτο ἄριστον, καὶ εὐχῆς τυγχάνει πέρας· ἐὰν δὴ πρὸς τήν ἐναντίαν ἀῲῦκῃ, ἐγὼ μὲν οὐδὲ οὕτω τῆς ἐμαυτοῦ κρίσεως ἀποστή σομαι, Α Εὖ σεβ ίῳ, ἐπισκόπῳ Σαμοσάτων. 1. Πάνυ ὡρμημένος καταλαβεῖν τὴν Νικόπολιν, μετὰ τό δέξασθαι τὰ παρά τῆς όσιότητός σου γράμματα ἄρνησιν ἔχοντα τῆς ἀφίξεως, παρείθην ἀπὸ τῆςέπιθυμίας, καὶ πάσης όμοῦ της ἀσθενείας ἀνεμνησθην. Ἷῐλθε δί μοι εἰς ἔννοιαν καὶ η τῶν κεκληκότων ἀφοσιωσις, ὃτι, παροδικην πρὸς ἡμᾶς ποιησάμενοι την κλῆσιν διὰ τοῦ αἰδεσιμωτάτου ἀδελφοῦ Ἑλληνίου τοῦ ἐξισοῡντος Ναζιανξόν, δεύτερον περὶ τῶν αὐτῶν ὑπομιμνήσκοντα, ἦ όδηγοῡντα ἡμᾶς, οὗ κατηξίωσαν ἀποστεῖλαι. Ἐπεὶ 051051:οπτοι αὐτοῖς ἐσμεν διὰ τὰς ἁμαρτίας ἡμῶν, £90816θημεν μὴ πον τό φαιδρὸν αὐτοῖς τῆς πανηγύρεως τῇ παρουσίᾳ ἡμῶν ἔπιθολὼσωμιν. Μετὰ μὲν γὰρ τῆς σῆς μεγαλοφυίας καὶ πρός τοὺς μεγάλους ἀπο· 3 (λύσασθαι πειρασμοὺς οὐκ ὀκνοῦμεν· ἄνευ δὲ σοῦ οὐδὲ ταῖς τυχούσαις θλίψεσιν ἀντιβλεψαι αὐτάρκως ἔχομεν. Ἐπεὶ οὖν ἐκκλησιαστικῶν ἕνεκεν γίνεσθαι ἡμῶν ἡ πρὸς αὐτοὺς ἔντευξις ἔμελλε, τὸν μιν τῆς πανηγύρεως καιρὸν παρελίπομεν, εἰς ἡσυχίαν δὲ καὶ ἀτάραχον διαγωγὴν τὴν συντυχίαν ὑπερεθέμεθα,καὶ προῃρήμεθα καταλαβόντες τὴν Νικόπολιν διαλεχθῆναι περὶ τῶν ταῖς Ἐκκλησίαις ἀναγκαίων τῷ θεοφιλεστάτῳ ἐπισκόπῳ Μελετίῳ, εἰ μέλλοι παραιτεῖσθαι τὴν ἐπὶ Σαμόσατα ὁδόν· εἰ δὲ μὴ, αὐτῷ συνδραμούμεθα, ἐὰν παρʼ ἀμφοτέρων τοῦτο ἡμῖν 2. Ἐπισκόποις 0'“: τοῖς ἑκ τῆς δευτέρας Καππαδοκίας συντυγχάνειν ἐμέλλομενο οἱ, ἐπειδὴ ἐτέρας ὠνομά· σθησαν ἐπαρχίας, ἐνόμισαν ἀθρόως καὶ ἀλλοεθνεῖς καὶ ἀλλόφυλοι πρὸς ἡμᾶς γεγενῆσθαιο οἳ τοσοῦτον ἡμᾶς ἠγνόησαν, ὅσον οἱ μηδὲ τὴν ἀρχὴν πεπειραμένοι, μηδὲ εἰς λόγους ποτε ἀφικόμενοι·Ηροσ· εὸοκᾶτο δὲ καὶ ἑτέρα συντυχία τοῦ αἰδεσιμωτάτον ἐπισκόπου Εὖσταθίου, η καὶ γενομένην ημῖν, Διὰ γὰρ τό παρά πολλῶν καταβοᾶσθαι αὐτόν, ὡς περὶ την πίστιν παραχαράσσοντά τι, ἀφικόμεθα αὐτῷ εἰς λόγους, καὶ εὕρομεν σὺν Θεῷ πρὸς πᾶσαν ὀρθότητα εὐγνώμόνως ἀκολουθοῦντα. Τά δέ τῶν ἐπισκόπων γράμματά παρά την αἰτίαν αὐτῶν ἐκείνων οὐκ ἐκομίσθη τῇ τιμιότητί σου, οὓς ἐχρῆν τὰ παρʼ ἡμῶν διαπέμψασθαι. ἀλλὰ καὶ ἐμὲ παρῆλθε, τῇ συνεχείᾳ τῶν φροντίδων ἐκκρουσθέντα τῆς μνήμης, Τὸν δʼ ἀδελφὸν Γρηγόριον κάγὼ ἠβουλόμην οἰκονομεῖπ Ἐκκλησίαν τῇ αὐτοῦ φύσει σύμμετρον. Αὕτη δε ἧν πᾶσα εἰς ἓν συναχθεῖσα ἠ ὑφʼ ἡλίῳ. Ἐπειδὴ δε τοῦτο ἀδύνατον, ἔστω ἐπίσκοπος, μὴ ἐκ τοῦ τόπου σεμνυνόμενος, ἀλλὰ τόν τόπον σεμνύνων ἀφʼ ἑαυτοῦ. Ὄντως γὰρ μεγάλου ἐστὶν οὐ τοῖς μεγάλοις μόνον ἀρκεῖν, ἀλλὰ καὶ τὰ μικρά μεγάλα ποιεῖν τῇ ἑαυτοῦ δυνάμει. Τί δε δεῖ ποιῆσαι τῷ Παλματίῳ, μετὰ τοσαύτας παρακλήσεις τῶν ἀδελφῶν ἔτι ὑπηρετοῦντι τῷ Μαξίμῳ πρὸς τοὺς διωγμοὺς Ἀλλʼ ὅμως οὐδέ νῦν ὀκνοῦσιν έπιστεῖλαι · παραγενέσθαι γὰρ καὶ ὑπό ἀσθενείας σώματος καὶ ὑπὸ ἀσχολιῶν οἰκειακῶν οὐκ ἐπιτρέπονται. Γίνωσκε μέντοι, θεοφιλέστατε Πάτερ, ὅτι πάνυ χρῇζει τῆς παρουσίας σου τὰ ἡμέτερα, καὶ ἀνάγκη σε τὸ τίμιον γῆρας ἔτι ἅπαξ κινῆσαι, ὑπὲρ τοῦ στῆσαι περιφερομένην λοιπόν καὶ ἐγγὺς πτώματος οὖσαν τὴν Καππαδοκίαν.

### English translation (Claude)

To the senate of Tyana. The Lord, who uncovers deep things and makes manifest the counsels of hearts, has given understanding even to the lowly … of contrivances hard to see through, as some think. Nothing, then, has escaped us, nor is anything of what has been done hidden; but nevertheless we neither see nor hear anything other than the peace of God and whatever leads to it. For even if others are powerful and great and confident in themselves, we are nothing and worth nothing; so that we would never claim so much for ourselves as to think we could master affairs in isolation, knowing exactly that we need the help of each one of the brothers more than one hand needs the other. For from the very structure of our body the Lord has taught us the necessity of fellowship. For when I look at these very members of ours, that none of them is sufficient by itself for its activity, how shall I reckon myself sufficient by myself for the affairs of life? For neither could one foot walk safely without the other supporting it, nor one eye see soundly without having the other as partner and directing itself in harmony with it at what is seen. Hearing is more exact when it receives sound through both passages, and grasping is stronger by the cooperation of the fingers. And in a word, of things accomplished either by nature or by choice, I see none brought about without the cooperation of those of the same kind; since even prayer itself, without those who agree in it, is much weaker than itself, and the Lord promised to be in the midst of two or three who call on him in concord. And the Lord accepted the economy itself in order to make peace through the blood of his cross, whether things on earth or things in heaven. For all these reasons, we pray to remain in peace for our remaining days, and we ask that our falling asleep may be in peace. For the sake of this I have resolved to spare no labor whatever, not to refuse to say or do anything humble, not to reckon the length of a journey, not to shrink from any other troublesome thing, so as to obtain the rewards of peacemaking. And if anyone follows us as we lead in this, that is best, and our prayer is fulfilled; but if he is drawn the other way, I shall not even so depart from my own judgment …
[Letter 98] To Eusebius, bishop of Samosata. 1. Though very eager to reach Nicopolis, after receiving your Holiness's letter refusing to come, I fell away from my desire and remembered all my weakness at once. It also came into my mind how perfunctorily those who invited us had acted: having made their invitation to us in passing, through our most reverend brother Hellenius, the tax assessor at Nazianzus, they did not deign to send a second to remind us about the same things or to guide us. Since we are suspect to them because of our sins, we were afraid of somehow clouding the brightness of the festival by our presence. For with your Magnanimity we do not shrink from facing even great trials; but without you we are not equal to looking even ordinary afflictions in the face. Since, then, our meeting with them was to take place for ecclesiastical matters, we let the time of the festival pass and put off the meeting to a quiet and untroubled occasion, and we have decided to go to Nicopolis and discuss what is necessary for the churches with the most God-beloved bishop Meletius, if he means to decline the journey to Samosata; and if not, we will run there with him, if this … from both.
2. We were also to meet the bishops from the second Cappadocia, who, because they have been named as of another province, have thought that they have suddenly become foreigners and of another race to us; who have ignored us as completely as those who have never had any experience of us nor ever come to speak with us. Another meeting was also expected, with the most reverend bishop Eustathius, which has in fact taken place for us. For since he is cried down by many as falsifying something in the faith, we came to speak with him, and found him, with God, readily following all orthodoxy. The letters of the bishops were not brought to your Honor through the fault of those very men who ought to have sent on ours; but it also slipped my mind, crowded out of memory by the press of cares. As for our brother Gregory, I too wished him to govern a church proportionate to his nature; and that would have been the whole world under the sun gathered into one. But since that is impossible, let him be a bishop not honored by his see, but honoring his see by himself. For it truly belongs to a great man not only to be sufficient for great things, but also to make small things great by his own power. And what must be done about Palmatius, who after so many exhortations from the brothers still serves Maximus in his persecutions? Yet even now they do not shrink from writing; for they are not permitted to come, both because of bodily weakness and because of domestic business. Know, however, most God-beloved Father, that our affairs greatly need your presence, and that you must once more stir your honored old age, in order to steady Cappadocia, which is now tottering and near to falling.

### Scripture references

- Dan 2:22: allusion, high confidence
- 1 Cor 4:5: allusion, high confidence
- 1 Cor 12:21: allusion, medium confidence
- Matt 18:19–20: allusion, high confidence
- Col 1:20: quotation, high confidence

### Translation notes

- This staged ref holds two letters. Staged as 95: the first is Letter 97 (Benedictine), to the senate of Tyana (Tyana became the metropolis of the new province of Cappadocia Secunda, whose bishop Anthimus opposed Basil). A line is lost after its opening sentence and its end is lost in the scan (“…”). [Letter 98], to Eusebius of Samosata, whose heading stands in the text; a phrase is lost at the end of section 1 (“…”). A Migne note on the reading “Samosata” had leaked into section 2 and is removed by a logged correction. “Our brother Gregory” is Gregory of Nyssa, made bishop of the small town of Nyssa. Scripture in Letter 97: Dan 2:22; 1 Cor 4:5; 1 Cor 12:12–21; Matt 18:19–20; Col 1:20.

### Citation (SBL)

Basil, Ep. 97 (PG 32:493a–497d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-97).

## Letter 99

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-99
- Source: PG 32:500a–504b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Count Terentius how he met Eustathius and found him orthodox, how Theodotus of Nicopolis then shut him out and insulted him, and what little he could do in Armenia.

### Greek text

παραδέξασθαι. Τὸ μέντοι γενόμενον παρʼ ἡμῶν τοιοῦτόν εστιν. 2. Ἡμεῖς, κληθέντες εἰς σύνοδον παρὰ τοῦ ἀδελφοῦ Θεοδότου τελουμένην, καὶ ὁρμήσαντες διʼ ἀγάπην ὑπακοῦσαι τῇ κλήσει, ἶνα μὴ δόξωμεν ἄπρακτον καὶ ἀργὴν ποιεῖσθαι τὴν συντυχίαν, ἐσπουδάσαμεν εἰς λόγους ἐλθεῖν τῷ προειρημένῳ ἀδελφῷ Εύσταθίῳ. Καὶ προετείναμεν αὐτῷ τὰ περὶ τῆς πίστεως ἐγκλήματα, ὅσα προφέρουσιν αύτῷ οἱ περὶ τὸν ἀδελφὸν Θεόδοτον καὶ ἠξιώσαμεν, εἰ μὲν ἕπεται τῇ ὀρθῇ πίστει, φανερὸν ἡμῖν καταστῆσαι, ὥστε ἡμᾶς εἶναι κοινωνικούς· εἰ δι ἀλλοτρίως ἔχει, ἀκριβῶς εἰδέναι, ὅτι καὶ ἡμεῖς ἕξομεν πρὸς αὐτὸν ἀλλοτρίως. Πολλῶν τοίνυν γενομένων λόγων πρὸς ἀλλήλους, καὶ πάσης ἐκείνης τῆς ἡμέρας τῇ περὶ τούτων σκέψει δαπανηθείσης · καταλαβούσης λοιπὸν τῆς ἑσπέρας, διεκρίθημεν ἀπʼ ἀλλήλων, εἰς οὐδὲν ὀμολογούμενον πέρας τὸν λόγον προαγαγόντες. Τῇ δὲ ἑξῆς πάλιν, ἔωθεν συγκαθεσθέντες, περὶ τῶν αὐτῶν διελεγόμεθα, ἐπελθόντος ἤδη καὶ τοῦ ἀδελφοῦ Ποιμενίου, τοῦ πρεσβυτέρου τῆς Σεβαστείας, καὶ σφοδρῶς ἡμῖν τόν ἐναντίον γυμναςοντος λόγον, Κατά μικρὸν οὖν ἡμεῖς τε, ὑπὲρ ὧν ἔδοξεν ἡμῖν ἐγκαλεῖν, ἀπελυόμεθα, κάκείνους εἰς τὴν τῶν ἐπιξητουμὲνων ὑφʼ ἡμῶν συγκατάθεσιν προηγάγομεν ' ᾤστε χάριτι τοῦ Κυρίου εὖρεθῆναι ἡμᾶς μηδέ εἰς τὸ σμικρότατον πρὸς ἀλλήλουςδιαφερομένους. Οὕτω τοίνυν περὶ ἑννάτην που ὤραν ἀνέστημει ἐπὶ τὰς προσευχὰς, εὐχαριστήσαντες τῷ Κυρίῳ, τῷ δόντι ἡμῖν τὸ αὐτὸ φρονεῖν, καὶ τὸ αὐτὸ λέγειν. Ἐπὶ τούτοις ἔδει με καὶ ἔγραφόν τινα παρά τοῦ ἀνδρὸς ὁμολογίαν λαβεῖν, ὥστε καὶ τοῖς ἐναντιουμένοις αύτῷ φανερὰν γενέσθαι τὴν συγκατάθεσιν, καὶτοῖς λοιποῖς ἱκανὴν εἷναι τοῦ ἀνδρὸς τῆς προαιρέσεως τὴν ἀπόδειξινο Ἀλλʼ ἐβουλήθην αὐτὸς ὑπὸ πολλῆς ἀκριβείας, τοῖς ἀδελφοῖς συντυχὼν τοῖς περί Θεόδοτον, παρʼ αὐτῶν λαβεῖν γραμματεῖον πίστεως, καὶ αύτό προτεῖναι τῷ προειρημένῳο ἵνα ἀμφότερα γένηται, ἦ τε ὀρθὴ πίστις παρʼ αὐτοῦ ὁμολογηθῇ, καὶ αὐτοὶ πληροφορηθῶσι, μηδεμίαν ἕχοντες ἀντιλογίας ὑπόθεσιν ἐκ τοῦ τὰς παρʼ αυτῶν προτασεις παραδεχθῆναι. Ἀλλά πρὶν μαθεῖν τίνος ἕνεκα συνετύχομεν, καὶ τί ἡμῖν ἐκ τῆς ὁμιλίας κατώρθωται, οἱ περὶ τὸν ἐπίσκοπον Θεόδοτον οὐκέτι ἡμᾶς εἰς τὴν σύνοδον προτρέψασθαι κατηξίωσαν. Ἀλλʼ ἀπὸ μέσης ἀνεζεύξαμεν τῆς ὁδοῦ, ἀθυμήσαντες, ὅτι ἀτελεῖς ἡμῖν ποιοῦσι τούς ὑπὲρ τῆς εἰρήνης τῶν Ἐκκλησιῶν καμάτους. 3. Μετὰ ταῦτα τοίνυν, ἐπειδὴ κατέλαβεν ἡμεῖςῆ ἀνάγκη τῆς ἐπὶ τὴν Ἀρμενίαν ὁδοῦ, εἰδὼς τοῦ ἀνδρὸς τὸ ἰδιότροπον, καὶ βουλόμενος ὑπὸ μάρτυρι ἀξιοπίστῳ αὐτός τε ὑπὲρ τῶν πεπραγμενων ἀπολογήσασθαι κἀκεῖνον πληροφορῆσαι, ἦλθον ἐπὶ Γήτασα τὸν ἀγρὸν τοῦ θεοφιλεστάτου ἐπισκόπου Μελετίου, συμπαρόντος μοι καὶ αὐτοῦ τοῦ προειρημένου Θεοδότου · καὶ οὕτως ἐκεῖ, ἐπειδὴ ἐνεκλήθημεν παρʼ αὐτοῦ ἐπὶ τῇ πρὸς Εὗστοίθιον συναφείᾳ, εἷπον τὸ ἐκ τῆς συντυχίας κατόρθωμα, ὅτι ἔλαβον αὐτὸν εἰς πάντα ἡμῖν όμοδοξούντα. Ὠς δε δειβεβαιοῦτο ἔξαρνον γεγενῆσθαι μετὰ τὴν ἀφʼ ἡμῶν ἀναχώρησιν, κρὶλ διαβεβαιοῦσθαι αὑτὸν τοῖς ἰδίοις αὑτοῦ μαθηταῖς, ἦ μὲν εἰς μηδὲν ἡμῖν περὶ τῆς πίστεως συντεθεῖσθαι, ἀπήντων ἐγώ πρὸς ταῦτα (καὶ σκόπει, θαυμασιώτατε, εἰ μὴ δικαιοτάτας καὶ ἁναντιβρλότους ἐποιούμην πρὸς τοῦτο τὰς ἀποκρίσεις), ὅτι ἐγώ μὲν πέπεισμαι, εἰκάζων ἐκ τῆς λοιπῆς εὐπαθείας τοῦ ἀνδρὸς, μὴ οὕτως αὐτόν κούφως περιτρέπεσθαι πρὸς τα ἐναντία, μηδὲ νῦν μὲν ὁμολογεῖν, νῦν δε ὑπὲρ ὧν εἶπεν ἀρνεῖσθαιʼ ἄνδρα καὶτὸ ὑπὲρ τῶν τυχόντων ψεῦδος, ὡς φοβερὸν, ἀπο· φεύγοντα, μὴ ὅτι γε περὶ τῶν τηλικούτων πραγμιῖ των, καὶ οὕτω παρά πᾶσι βεβοημένων, ἑλέσθαι ἄν ποτε ἐναντιωθῆναι τῇ ἀληθείᾳ. Εἰ δε ἄρα καὶ ἀληθῆ εἶναι συμβῇ τὰ θρυλλούμενα παρʼ ὑμῶν, προτεῖναι αὐτῷ γραμματεῖον, πᾶσαν ἕχον τῆς ὀρθῆς πίστεως τὴν ἀπόδειξιν, χρὴ. Ἐὰν μὲν οὗν εὕρω αὐτὸν συντιθέμενον ἐγγράφως, ἑπιμενῶ τῇ κοινωνία· ἐὰν δὲ λάβω ἀναδυόμενον, ἀποστήσομαι αὐτοῦ τῆς συναφείας. ’Λποδεξαμένου τόν λόγον τοῦ ἐπισκόπου Μελετίου, καὶ τοῦ ἀδελφοῦ Διοδώρου τοῦ συμπρεσβυτέρου (παρῆν γὰρ τοῖς γινομένοις), συνθέμενος ό αἰδεσιμώτατος ἁδελφὸς Θεόδοτος ἐκεῖ, καὶ παρακαλέσας ἡμᾶς κατελθεῖν ἐπὶ Νικόπολιν, ἵνα καὶ τὴν Ἐκκλησίαν αὐτοῦ ἐπισκεψώμεθα, καὶ αὐτόν λάβωμεν τῆς μέχρι Σατάλων ὁδοιπορίας συνέμπορον, καταλιπών ἡμᾶς ἐν Γητάσοις, ἐπειδὴ κατελάβομεν (ii) τὴν Νικόπολιν, ἐπιλαθόμενος ὧν τε παρʼ ἐμοῦ ἤκουσεν. ὧν τε συνέθετο ἡμῖν, ἐκείναις ταῖς ὕβρεσι καὶ ταῖς ἀτιμίαις, ἆς μικρῷ πρόσθεν διηγησάμην, καταισχύνας ἡμᾶς ἀπέπεμψε. ’ 4. Πῶς οὖν ἦν δυνατόν μοι, τιμιωτάτη κεφαλὴ, ποιῆσαί τι τῶν προστεταγμένων, καὶ δοῦναι ἐπισκόπους τῇ ’Λρμενίᾳ; οὕτω πρός με τοῦ κοινωνοῦ τῆς φροντίδος διατεθέντος, παρʼ οὗ ἐγὼ προσεδόκων τοὺς ἐπιτηδείους ἄνδρας εὑρήσειν, διὰ τὸ εῖναι ἐν τῇ παροικίᾳ αὐτοῦ καὶ εὖλαβεῖς, καὶ συνετοὺς, καὶ τῆς γλώττης ἐμπείρους, καὶ τὰ λοιπὰ ἰδιώματα τοῦ ἔθνους ἱπισταμένους· ὧν εἰδὼς τὰ ὀνόματα, ἑκὼν σιωπησομαι, ἵνα μή τί ἇμπόδιον γένηται πρὸς τό ἐν ἑτέρῳ γοῦν χρόνῳ χρησιμευθῆναι τὴν Ἀρμενίαν. Καὶ νῦν γενόμενος μέχρι Σατάλων ἐν τοιούτῳ σώματι, τα μὲν λοιπὰ ἔδοξατῇ τοῦ Θεοῦ χάριτι καθιστᾴν, εὶρηνεύσας τοὺς τὴς Ἀρμενίας ἑπισκοπους, καὶ … τῆςσυναφείας. λεχθεὶς αὐτοῖς τὰ πρέποντα, ὥστε ἀποθέσθαι τὴν συνήθη ἀδιαφορίαν, καὶ ἀναλαβεῖν την γνησίαν τοῦ Κυρίου ὑπὲρ τῶν Ἐκκλησιῶν σπονδὴν, δοὺς αὐτοῖς xui τύπους περὶ τῶν ἀδιαφόρως κατα τὴν Ἀρ. μενίαν παρανομουμένων, ὅπως αὐτοῖς προσῆκεν ἐπιμελεῖσθαι· ἐδεξάμην δὲ xui ψηφίσματα παρα τῆς ἐκκλησίας Σαταλων, παράκλησιν ἔχοντα δοθῆναι αὖ· τοῖς παρʼ ἡμῶν ἐπίσκοπον. Ἐπιμελὲς δὲ μοι τοῦτο ἐγένετο, καὶ τὴν περιχυθεῖσαν βλασφημίαν τῷ ἀδελφῷ ἡμῶν Κυρίλλῳ τῷ ἐπισκόπῳ Ἀρμενίας ἀνερεννῆσαν καὶ διὰ τῆς χάριτος τοῦ Θεοῦ εὕρομεν αὐτὴν ψευδῶς κινηθεῖσαν, ἐκ διαβολῆς τῶν μισούντων αὐτόνʼ ἦν καὶ φανερῶς ὡμολόγησαν ἐφʼ ἡμῶν. Καὶ ἐδόξαμεν μετρίως ἡμεροῦν πρὸς αὐτόν τόν ἐν Σαταλοις λαὸν, ὥστε μηκετι αὐτοῦ τὴν κοινωνίαν φεύγειν. Εἰ o‘i μικρά ταῦτα, xui οὐδενὸς οῖζια, ἀλλα παρʼ ἡμῶν οὐδὲν ἦν πλέον δυνατόν γενέσθαι, ma τὴν ἐκ τῆς τοῦ διαβόλου περιεργίας ἡμῶν αὐτων πρὸς ἀλλήλους ἀσυμφωνίαν. Ταῦτα με ἔδει (ιδ-16) σιωπᾷν, ἵνα μὴ δόξω δημοσιεύειν ἐμαυτόν τὰ ὀνείδη· ἀλλʼ ἐπειδὴ οὐκ

### English translation (Claude)

…to accept. What was actually done by us is this. 2. We had been summoned to a synod being held by our brother Theodotus, and out of love we set out to obey the summons; so that we might not seem to make the meeting idle and fruitless, we were eager to come into discussion with the aforementioned brother Eustathius. We put before him the charges about the faith that those around our brother Theodotus bring against him, and we asked him, if he follows the right faith, to make it plain to us, so that we might be in communion with him; but if he holds otherwise, to know clearly that we too would hold ourselves apart from him. Many words passed between us, and that whole day was spent in examining these things; when evening came on at last, we parted from each other without having brought the discussion to any agreed end. The next day we sat down together again at dawn and discussed the same matters, our brother Poemenius, the presbyter of Sebasteia, having now arrived as well and vigorously pressing the opposite argument against us. Little by little, then, we cleared ourselves of the points on which they seemed to accuse us, and brought them to assent to what we were asking, so that by the grace of the Lord we were found not to differ from one another in the smallest point. So about the ninth hour we rose for prayers, giving thanks to the Lord, who had granted us to think the same thing and to say the same thing. After this I ought also to have obtained from the man a written confession, so that his assent might be made plain to those who oppose him, and the proof of the man's intention might be sufficient for the rest. But out of great carefulness I wished myself to meet the brothers around Theodotus, to receive from them a written statement of faith, and to put this before the aforementioned man, so that both things might be done: the right faith would be confessed by him, and they would be fully satisfied, having no ground for objection, since their own propositions had been accepted. But before learning why we had met and what had been achieved by our conversation, those around bishop Theodotus no longer saw fit to invite us to the synod. So we turned back halfway along the road, disheartened that they were making our labours for the peace of the churches come to nothing.
3. After this, then, when the necessity of the journey into Armenia came upon me, knowing the man's peculiar temper, and wishing before a trustworthy witness both to defend myself for what had been done and to satisfy him, I went to Getasa, the estate of the most God-beloved bishop Meletius, the aforementioned Theodotus also being present with me. And so there, when I was accused by him for my association with Eustathius, I told him the success of the meeting: that I had found him agreeing with us in everything. When he maintained that Eustathius had denied it after leaving us, and was assuring his own disciples that he had agreed with us on nothing concerning the faith, I answered this (and consider, most admirable friend, whether the answers I gave were not most just and unanswerable): that for my part I was persuaded, judging from the man's general good character, that he would not turn round so lightly to the contrary, nor confess at one time and deny at another what he had said; a man who shuns falsehood even about ordinary things as something dreadful would hardly choose ever to oppose the truth on matters so great and so widely talked of by everyone. 'But if what is rumoured among you should turn out true, a written document containing the full proof of the right faith must be put before him. If I find him agreeing in writing, I will remain in communion; but if I find him shrinking back, I will withdraw from association with him.' Bishop Meletius accepted the proposal, and so did our brother Diodorus, the fellow presbyter (for he was present at these proceedings); and the most reverend brother Theodotus agreed there, and urged us to come down to Nicopolis, so that we might both visit his church and take him as companion on the road as far as Satala. But he left us at Getasa; and when we reached Nicopolis, forgetting both what he had heard from me and what he had agreed with us, he sent us away, put to shame with those insults and dishonours which I described a little earlier.
4. How then was it possible for me, most honoured head, to do any of the things commanded, and to give bishops to Armenia, when the partner of my care was so disposed toward me, the very one through whom I expected to find the suitable men, because there are in his district men who are devout and prudent, skilled in the language, and acquainted with the other characteristics of the nation? I know their names, but I will willingly keep silent, so that nothing may hinder Armenia from being served by them at least at some other time. And now, having come as far as Satala in such a state of body, I thought by the grace of God to settle the rest. I made peace among the bishops of Armenia, and … I said to them what was fitting, that they should lay aside their usual indifference and take up the Lord's genuine zeal for the churches; and I gave them rules about the unlawful things done carelessly in Armenia, how they ought to deal with them. I also received resolutions from the church of Satala containing a request that a bishop be given them by us. I also made it my care to investigate the slander poured upon our brother Cyril, the bishop of Armenia; and by the grace of God we found that it had been raised falsely, from the calumny of those who hate him, as they openly confessed before us. And we seemed to have made the people in Satala moderately gentler toward him, so that they no longer shun his communion. If these things are small and worth nothing, still nothing more could be done by us, because of the discord among ourselves brought about by the devil's meddling. I ought to have kept silent about these things, so as not to seem to make my own disgrace public; but since …

### Scripture references

- Phil 2:2: echo, low confidence

### Translation notes

- This staged ref holds the greater part of Letter 99, to Count Terentius (its opening sentences, before "to accept", are not in this ref). The scan breaks off mid-sentence at the end; the last sentence of the letter is lost and is not supplied. A line or more is lost in section 4 after "I made peace among the bishops of Armenia, and"; it is marked "…". Getasa was an estate of Meletius of Antioch in Armenia Minor.

### Citation (SBL)

Basil, Ep. 99 (PG 32:500a–504b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-99).

## Letter 100

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-100
- Source: PG 32:504c–505a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Eusebius that his letter came like a beacon in a storm, describes his failing health, and begs him to come to the September synod for the martyr Eupsychius.

### Greek text

Εὑσεβίῳ, ἓπισκόπῳ Σαμοσάτων, Οὕτως εἶδον τὰ γράμματα τῆς σου γείτονι χώρα τῆς Ἀρμενίας, ὡς οἷν ἴδοιεν οἱ θαλαττεύοντες πυρσὸν ἒν πελάγει πόρρωθεν φρυκτωο ρούμενον, ἄλλως τε κᾶν ἀγριαίνουσα πως τύχοιῌθ) ἡ θάλασσα ὑπʼ ἀνέμων, Καὶ γὰρ φύσει μὲν ὴδύ καὶ παρηγορίαν ἔχον πολλὴν τὸ τῆς σῆς σεμνότητος γράμμα, τότε δὲ μάλιστα τὴν ἀπʼ αὐτοῦ χάρινδ καιρὸς συνηύξησεν, ὅν ὁποῖος ἦν, καὶ ὅπως ἡμᾶς λυπήσας, ἐγὼ μὲν οὐκ ἄν εἴποιμι, κρίνας ἅπαξ ἔπιλαοέσθαι τῶν λυπηρῶν ό μέντοι συνδιάκονος ἡμῶν διηγήσεταί σου τῇ θεοσεβείᾳ. Ἐμὲ δὲ ἐπέλιπε ravuλῶς τὸ σῶμα, ὥστε μηδὲ τὰς σμικροτάτας κινήσεις δύνασθαι ἀλύπως φέρειν. Πλὴν ἀλλʼ εὔχομαι δυνηθῆναί μοι τὴν παλαιὰν ἐπιθυμίαν νῦν γοῦν διὰ τῆς βοηθείας τῶν σῶν προσευχῶν ἐκπληρωθῆναι· sim ὅτι πολλήν μοι πεποίηκε τὴν δυσκολίαν ἡ ἀποδημία αὕτη, τοσούτῳ χρόνῳ ἀμεληθέντων τῶν κατὰ τὴν ἡμετέραν Ἐκκλησίαν πραγμάτων. Ἐὰν δὲ ό Θεὸς, ἕως ἐσμὲν ὑπὲρ γῆς, καταξιώσῃ ἡμᾶς ἰδεῖν ἐπὶ Ἐκκλησίας ἡμῶν τὴν σὴν θεοσέβειαν ὄντως ἀγαθὰς ἐλπίδας καὶ ἐπὶ τοῖς μέλλουσιν ἕξομεν, ὡς οὗ πάντη ἐσμὲν ἀπόβλητοι τῶν δωρεῶν τοῦ Θεοῦ. Τοῦτο γοῦν, ἐάνῇ δυνατόν παρακαλοῦμεν ἐπὶ τῆς συνόδοι γενέσθαι, ἣν διʼ ἔτους οἶγομεν ἐπὶ τῇ μνήμη τοῦ μακαρίου μάρτυρος Ευψυχίου προσεγγιζουσῃ λοιπόν κατά την ἑβδόμην ἡμέραν τοῦ Σεπτεμβρίου μηνός. Καὶ γὰρ καὶ φροντίδος ἀξια ἡμῖν περιιειται πράγματα τῆς παρά σου δεόμενα συνεργίας, εἵς τε κατάστασιν ἐπισκόπων καὶ εἰς βουλὴν καὶ σκέψιν τῶν μελετωμένων καθʼ ἡ μῶν ποιρά τῆ ς χρη στότη το ς ἡμῖν ἀφίη σιν.

### English translation (Claude)

To Eusebius, bishop of Samosata. I saw the letter of your holiness in the country bordering on Armenia as seafarers might see a beacon signalling from far off on the open sea, especially if the sea happened to be somewhat roughened by winds. For the letter of your reverence is by nature pleasant and full of comfort, but at that time the occasion especially increased the pleasure it gave. What that occasion was, and how it grieved us, I would not say, having decided once for all to forget painful things; but our fellow deacon will tell it to your piety. My body has failed me utterly, so that I cannot bear even the smallest movements without pain. Yet I pray that my old desire may now at last be fulfilled through the help of your prayers. I know that this journey has caused me great difficulty, since the affairs of our church were neglected for so long. But if God, while we are still upon earth, deems us worthy to see your piety in our church, we shall truly have good hopes for the future as well, that we are not wholly cast away from the gifts of God. This, then, if possible, we beg may happen at the synod which we hold every year for the memorial of the blessed martyr Eupsychius, now approaching, on the seventh day of September. For matters worthy of attention are pressing upon us which need your cooperation, both for the appointment of bishops and for counsel and examination of what is being devised against us by …

### Translation notes

- Letter 100. The last words of the letter are garbled in the scan (they named the person whose actions were causing Basil trouble) and are marked "…"; they are not supplied.

### Citation (SBL)

Basil, Ep. 100 (PG 32:504c–505a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-100).

## Letter 101

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-101
- Source: PG 32:505b–508b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles a bereaved person: trials test our love for God, and for Christians death is the beginning of true life.

### Greek text

Παράμυθητική. εὐχῆς ἄξιον ἦν, πρώτην διαπεμπομένους ἐπιστολήν, εὖθυμοτέραν ἔχειν τὴν τῶν γραμμάτων ὑπόθεσιν. Οὕτω γὰρ ἀν ἡμῖν τά κατά γνώμην ὑπῆρξε, διότι πᾶσι βουλόμεθα τοῖς ἐν εὐσεβείᾳ ζῇν προαιρουμένοις πάντα τόν βίον εἰς ἀγαθόν εὐοδοῦσθαι, Ἀλλʼ ἐπειδὴ ὁ διοικῶν τὴν ζωὴν ἡμῶν Κύριος, κατά τὴν ἄρρητον αὐτοῦ σοφίαν πάντως πρὸς τό συμφέρον τῶν ψυχῶν τῶν ἡμετέρων ταῦτα ᾠκονόμησε γενέσθαι, διʼ ὧν σοι μὲν ὀδυνηρὰν κατέστησε τήν ζωὴν, ἡμᾶς δὲ, τοὺς τῇ κατά Θεόν συνημμένους, εἰς συμπάθειαν ἤγαγε, μαθόντας παρά τῶν ἀδελφῶν ἡμῶν, ἐν οἷς γέγοναςο ἀναγκαῖον ἡμῖν ἐφάνη, την ἐνδεχομένην παράκλησιν προσαγαγεῖν σοι. Εἰ μὲν οὖν ἦν δυνατὸν καὶ διαβῆναι μέχρι τοῦ τόπου ἐν ᾧ συμβαίνει διάγειν σου τὴν εὐγένειαν, περὶ παντὸς ἀν τοῦτο ἐποιησάμηνο ἐπεὶ δὲ καὶ ἡ τοῦ σώματος ἀρρωστία, καὶτῶν συνεχόντων ἡμᾶς πραγμάτων τό πλῆθος, καὶ αὐτὴν ταύτην ἦν ὑπέστημεν ὁδὸν ἐπὶ πολλῇ τῶν καθʼ ἡμᾶς Ἐκχ).ησιῶν ζημία παρεσκεύασεʼ δ ιά γραμμάτων ςέπισκέψασθαί σου τὴν σεμνότητα προεθυμήθημεν, ὑπομιμνήσκοντες, ὃτι αἱ θλίψεις αὗται οὐκ ἀργῶς τοῖς δούλοις τοῦ Θεοῦ παρά τοῦ ἐπισκοποῦντος ἡμᾶς Κυρίου γίνονται, ἀλλά ἐπὶ δοκιμασία τῆς ἀληθινῆς πρὸς τόν κτίσαντα ἡμᾶς Θεὸν ἀγάπης. Ὠς γάρ τοὺς ἀθλητὰς οἱ τῶν ἀγώνων κάματοι τοῖς στεφάνοις προσάγουσιν, οὕτω καὶ τοὺς Χριστιανοὺς ἡ ἒν τοῖς πειρασμοῖς δοκιμασία πρὸς τὴν τελείωσιν ἄγει, ἐὰν μετά τῆς πρεπούσης ὑπομονῆς ἓν εὐχαριστίᾳ πάσῃ τά οἰκονομούμενα παρὰ τοῦ Κυρίου καταδεξὼμεθα. Ἀγαθότητι Δεσπότου οιοκεῖται τὰ πάντα. Οὐδὲν τῶν συμβαινόντων ἡμῖν ὡς λυπηρὸν ὑπο ρέχεσθαι χρὴ, κάξ-ι πρὸς τὸ παρὸν ἅπτηται τῆς ἀσθενείας ἡμῶν. Εἰ γὰρ ’ καὶ τοὺς λόγους ’ἀγνοοῦμεη καθʼ οὓς ἕκαστον τῶν γινομένων ὡς καλὸν παρὰ τοὺ Δεσπότου ἡμῖν ἐπάγεται· tam ἐκεῖνο πεπεῖσθαι ὀφείλομεν, ὃτι πάντως συμφέρει τὸ γινόμενον ἣ ἡμῖν διὰ τὸν τῆς ὑπομονῆς μισθὸν, ἢ τῇ παραληφθείσῃ ψυχῇ, ἵνα μὴ, ἐπὶ πλέον τῇ ζωῇ ταύτῃ ἐπιβραδύνασα, τῆς ἐμπολιτευομένης τῷ βίῳ κακία, ὼαπλησθῇ. Εἰ μὲν γὰρ ἐν ζωῇ ταύτῃ ἡ τῶν Χριστιανῶν ἐλπὶς περιώριστο, εἰκότως χαλεπὸν ἂν ἐνομίσθη τὸ θᾶττον διαζευχθῆναι τοῦ σώματος· εἰ δὲ ἀρχὴ τοῦ ἀληθινοῦ βίου τοῖς κατὰ Θεὸν ζῶσίν ἐστι τὸ τῶν δεσμῶν τούτων τῶν σωματικῶν τὴν ψυχὴν ἐκλυθῆναι, τί λυπούμεθα, ὡς καὶ οἱ μὴ ἔχοντες ἐλπίδα; Παρακλὴθητι οὖν μὴ ὑποπεσεῖν τοῖς πάθεσιν, ἀλλὰ δεῖξαι, ὅτι ὑπέρκεισαι καὶ ὑπερῆρας. ι

### English translation (Claude)

Consolatory. It would have been desirable, when sending a first letter, that its subject should be more cheerful. For then things would have gone for us as we wished, since we want all who choose to live in godliness to prosper in what is good throughout their whole life. But since the Lord who orders our life, according to his ineffable wisdom, has surely arranged for the good of our souls that these things should happen (things by which he has made your life painful, and has brought us, who are joined to you in the way of God, to sympathy, when we learned from our brothers what you have been through), it seemed necessary to us to bring you what comfort we could. If it had been possible to travel as far as the place where your nobility happens to live, I would have counted it of the highest importance; but since the sickness of my body, the great number of affairs that hold us, and this very journey we have undertaken, to the great loss of our churches, prevented it, we were eager to visit your reverence by letter, reminding you that these afflictions do not come idly upon the servants of God from the Lord who watches over us, but to test our true love toward God who created us. For as the labours of the contests bring athletes to their crowns, so testing in temptations brings Christians to perfection, if we accept what the Lord dispenses with fitting patience and with all thanksgiving. All things are ordered by the goodness of the Master. Nothing that happens to us ought to be received as grievous, even if for the present it touches our weakness. For even if we do not know the reasons why each thing that happens is brought on us by the Master as good, yet we ought to be persuaded of this: that what happens is surely for the good either of us, through the reward of patience, or of the soul that has been taken, so that it might not linger longer in this life and be filled with the wickedness that dwells in it. For if the hope of Christians were bounded by this life, it would rightly be thought hard to be separated early from the body; but if, for those who live according to God, the beginning of true life is that the soul be released from these bodily bonds, why do we grieve like those who have no hope? Be exhorted, then, not to fall under your sufferings, but to show that you stand above them and have risen over them.

### Scripture references

- 1 Thess 4:13: allusion, high confidence

### Translation notes

- Letter 101, to an unnamed bereaved person. Allusion: 1 Thess 4:13.

### Citation (SBL)

Basil, Ep. 101 (PG 32:505b–508b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-101).

## Letter 102

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-102
- Source: PG 32:508b–509b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells the people of Satala that he has given them his own kinsman Poemenius as bishop at great personal cost, and asks them to receive him warmly.

### Greek text

Σαταλεῦσι πολίταις. Ἐγὼ τὰς τε ἰδίας ὑμῶν παρακλήσεις καὶτὰςτοῦ λαοῦ παντὸς δυσωπηθεὶς, καὶ ἐδεξάμην τὴν φροντίδα τῆς καθʼ ὑμᾶς Ἐκκλησίας, καὶ ὑπεῖχόμην ὑμῖν ὶνώπιον Κυρίου* μηδὲν ἐλλείψειν τῶν εἰς δύναμιν ἐμὴν ἡκόντων. Διό ἠναγκάσθην, κατὰ τὸ γεγραμμῦ ννον, οἷον τῆς κόρης τοῦ ἐμοῦ ὀφθαλμοῦ fifth? Οὕτως τὸ ὑπερβάλλον τῆς καθʼ ὑμᾶς τιμῆς οὐδενός μοι συνεχώρησεν εἰς μνήμην ἐλθεῖν, ού συγγενείαξ, ού τῆς ἐκ παιδὸς συνηθείας τῆς ὑπαρχούσης μοι C τὸν ἄνδρα, πρὸ τῶν παρʼ ὑμῶν αἰτηθέντων· ἄλλα πάντων μεν τῶν ἰδίᾳ μοι ὑπαρχόντων πρὸς αὐτὸν δίς οἰκειότητος λόγον ἐπιλαθόμενος, μὴ ὑπολογίσθίμθξθς δὲ μηδὲ τοῦ στεναγμοῦ τὸ πλῆθος, ὃ καταστενάξεξ μου ὁ λαὸς ὀ τὴν προστασίαν αὐτού Clay-tatem, ἕξὴ πάσης αὐτοῦ τῆς συγγενείας τὸ δάκρυον, μὴ μητρὲς αὑτοῦ γηραιᾶς καὶ ἐπὶ μόνῃ τῇ παρʼ αύτοῡ θεραπείᾳ σαλευούσης τὴν θλίψιν εἰς καρδίαν λαβών· πάντων ὁμοῦ τοιούτων ὄντων καὶ τοσούτων ἀλογήσας, ἑνὸς ἐγενόμην, τοῦ τὴν ὑμετέραν Ἐκκλησίαν καταξοα σμῆσαι μὲν τῇ τοῦ τηλικούτου ἀνδρὸς προσίτασξᾳι βοηθῆσαι δὲ αὐτῇ ἔκ τῆς χρονίας ἀπροστασίας ειςγξνν λοιπὸν κλιθείσῃ, καὶ πολλῆς καὶ δυνατῆς χειραγιιςγιας εἰς τὸ διαναστῆναι δεομένη. Τὰ μὲν οὖν ἡμέτίθῗ τοιαῦτα. Τὰ δε παρʼ ὑμῶν ἀπαιτοῦμεν λοιπὸν ξπ ἐλάττονα φανῆναι τῆς ἡμετέρας ελπὶδος, καὶ, τᾶςν ὑποσχέσεων ἃς πεποιήμεθα τῷ ἀνδρὶ, ὅτι πρὸξ °.“ κείους καί φίλους αὐτὸν ἐξεπέμψαμεν, ἑκάστου Win: ὑπερβαλέσθαι τὸν ἕτερον ἐν τῇ περὶ τὸν ἄνδρα, otiosi? καὶ ἀγάπῃ προθυμουμένου. Ὅπως οὑν έπιδῖείευξ· σθε τὴν καλὴν ταύτην φιλοτιμίαν, καὶ τῷ ὑπερβάλλοντι τῆς θεραπείας παρακαλὲσητε αὑτοῦ τὴν καθʼ δίαν, ὧκτε λήθην μὲν αὐτῷ ἐγγενέσθαι πατρίδος, λήθην δὲ συγγενῶν, λήθην δὲ λαοῦτ οσοῦτον ἐξηρτημένου τῆς προστασίας αὐτοῦ, ὅσον παιδίον νεαρὸν τῆς μητρῴας θηλῆς. Προαπεστείλαμεν δὲ Νικίαν, Κυρίῳ τῷ δ ιʼ ἡμῶν καταξιώσαντι τὴν ὑμῶν ἐκπληρωθῆναι.

### English translation (Claude)

To the citizens of Satala. Moved by your own appeals and by those of the whole people, I both accepted the care of your church and promised you before the Lord to leave undone nothing that lies within my power. Therefore I was compelled, as it is written, to touch as it were the pupil of my own eye. So far did the greatness of my regard for you allow nothing to come to my mind before the things you asked: neither kinship, nor the familiarity I have had with the man since boyhood. Rather, forgetting every ground of closeness I have with him personally, taking no account of the great groaning with which the people who had him as their leader will groan against me, nor of the tears of all his kin, nor taking to heart the affliction of his aged mother, who depends on his care alone, and disregarding all these things, so many and so great, I became intent on one thing: to adorn your church with the leadership of so great a man, and to help it, since from its long lack of a leader it has now sunk to its knees and needs a great and strong guiding hand to rise again. Such, then, is our part. What we now ask from you is that you should not prove less than our hope and than the promises we made to the man, that we were sending him out to his own people and friends, each eager to outdo the other in honour and love toward him. See then that you show this fine rivalry, and by the abundance of your attentions comfort his heart, so that forgetfulness of his homeland may come over him, forgetfulness of his kin, forgetfulness of a people that hangs on his leadership as a newborn child on its mother's breast. We have sent Nicias ahead … to the Lord, who has deigned through us that your wish be fulfilled.

### Scripture references

- Zech 2:8 (2:12 LXX): allusion, medium confidence

### Translation notes

- Letter 102. The new bishop is Poemenius, Basil's relative. "As it is written": Zech 2:8 ("the pupil of his eye"); the verb is garbled in the scan and translated by sense. Words are lost in the last sentence (after "Nicias ahead"), marked "…".

### Citation (SBL)

Basil, Ep. 102 (PG 32:508b–509b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-102).

## Letter 103

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-103
- Source: PG 32:509b–509d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil announces to Satala that God has given them a worthy shepherd.

### Greek text

Σαταλεῦ σιν. "Hyriea εἰς ξογὸν ὁ Κοίριος τοῦ λαοῦ αὐτοῦ τὰ αἰτήματα, καὶ ἔδωκεν αὐτῷ διὰ τῆς ἡμετέρας ταπεινώσεως ποιμένα ἆξιον μν τοὲῦ ὀνόματος, καὶ οὗ κατά τοὺς πολλοὺς καπηλεύοντα τόν λόγον, δυνάμενον δὲ καὶ ὑμῖν τοῖς τὴν ὀρθότητα τοῦ κηρύγματος ἀγαπῶσι, καὶ τὴν κατʼ ἐντολὰς τοῦ Κυρίου ζωὴν καταδεξαμένοις, ἀρέσκειν καθʼ ὑπερκολὴν ἐν τῷ ὀνόματι τοῦ Κυρίου τοῦ πληρώσαντος αὐτὸν τῶν πνευματικῶν αὐτοῦ χαρισμάτων.

### English translation (Claude)

To the people of Satala. The Lord has brought to fulfilment the requests of his people, and has given them through our lowliness a shepherd worthy of the name, not one who, like the many, peddles the word, but one able to please you exceedingly (you who love the soundness of the preaching and have embraced the life according to the Lord's commandments) in the name of the Lord, who has filled him with his spiritual gifts.

### Scripture references

- 2 Cor 2:17: allusion, high confidence

### Translation notes

- Letter 103. The opening verb is garbled in the scan and translated by sense. Allusion: 2 Cor 2:17 ("peddling the word").

### Citation (SBL)

Basil, Ep. 103 (PG 32:509b–509d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-103).

## Letter 104

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-104
- Source: PG 32:512a–512c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the prefect Modestus to restore the old exemption of the clergy from taxation as a general grant administered by the church.

### Greek text

βάντες παρὰ τῆς ὑπερφυοῦς σον ἐξουσίας προσ. ταγμα, ἀπεγράψαντο, πλὴν εἰ μὴ πού τινες ἀλλως εἶχον ὑπὸ τῆς ἡλικίας τήν ἄφεσιν. Δεόεμεθα οὖν μνημόσυνον τῆς σῆς εὐεργεσιας τοῦτο ἡμῖν ci?εοῆναι (il), παντὶ τῶ ἐπιόντι χρόνῳ ἀγαθὴν περὶ σθʼ) μνήμην διαφυλάττον, καὶ συγχωρηθῆναι κατὰ τὸν παλαιὸν νόμον τῆς συντελείας τοὺς ὶερατεᾶονταςο καὶ μὴ εἰς πρόσωπον τῶν νῦν καταλαμβανομένων γενέσθαι τὴν ἄφεσιν (οὕτω γὰρ εις τοὺς διαδόχους ἡ χάρις μεταβήσεται, οὖς οὗ παντως συμβαίνει τοῦ ἱερατεύειν ἀξίους εἶναι), ἀλλὰ κατα τὸν ἐν τῇ ἐλευθέρᾳ ἀπογραφῇ τύπον, κοινήν τινα συγχώρησιν κληρικὼν γενέσθαι, ὥστε ὑπὸ τῶν οἰκονομοὺντιων τὰς Ἐκκλπσιας τοῖς ἑκάστοτε λειτουργοῦσι τήν ἁτέλειαν δίδοσθαι. Ταῦτα καὶ τῇ σῇ μεγαλοφυῗᾳ ἀθάνατον τὴν ἐπὶ τοῖς ἀγαθοῖς δόξαν ὃιαφνλάξιι,καὶ τῷ βασιλικῷ οῖκῳ πολλοὺς τους ὑπερευχομένονς παρπσκευάσὲι, καὶ αὐτοῖς τοῖς δημοσίοις μέγα παρέξει ὄφελος, ἡμῶν οὐ πάντως τοῖς κληρικοίς, ἀλλά τοῖς ἀεὶ καταπονουμένοις τὴν ἀπὸ τῆς ἀτελείας πα· ραμυοίαν παρεχομένων· ὅπερ οὖν καί ἐπι τῆς ἐλευθερίας ποιοῦμεν, ὡς ἔξεστι γνῶναι τῷ βουλομένω.

### English translation (Claude)

… having received an order from your exalted authority, they registered them, except where some had exemption on other grounds because of age. We ask, then, that this be granted to us as a memorial of your benefaction, preserving a good memory of you for all time to come: that according to the old law those who serve as priests be released from the tax; and that the exemption not be made personal to those now enrolled (for then the favour would pass to their successors, who will not necessarily be worthy of the priesthood), but that, after the pattern in the free register, a general exemption for clergy be made, so that the exemption may be given by those who manage the churches to whoever is serving at any time. This will both preserve for your greatness an immortal glory for good deeds, and provide the imperial house with many who pray for it, and bring great benefit to the public revenue itself, since we give the relief of exemption not to the clergy indiscriminately but to those who are continually in distress; which is what we do also in the case of the free register, as anyone who wishes may learn.

### Translation notes

- Letter 104, to the prefect Modestus. The opening of the letter is lost in the scan; the staged text begins mid-sentence. The sense of "free register" (ἐλευθέρα ἀπογραφή) and of the last clause is uncertain.

### Citation (SBL)

Basil, Ep. 104 (PG 32:512a–512c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-104).

## Letter 105

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-105
- Source: PG 32:512c–513c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil praises Terentius's daughters for keeping the apostolic faith and sets out a short confession of Father, Son, and Holy Spirit against those who make the Son or Spirit a creature.

### Greek text

Διακόνοις θυγατράσι Τερεντίου Κόμητοςι- Ἐγὼ καὶ Σαμοσάτοις ἐπιστὰς προσεδόκησξκ στί· τεύξσθαι τῆ κοσμιότητι ὑμῶν· καὶ ἐπειδὴ διηραρ· φῆν vi! ηυνφηνίηρ δεῖ vlt-'Iu'rnr ἧνεηκα τὴν ζημιῶν τον τῇς συντυχίας, οὐ μετρίως ἤνεγκα τὴν CW“? \--.U-.'..-.._- _.'-- Α..,ιι:..-: Luam-An γύλιν πλησιο λογᾝόμενος ποτε εἴη ἤ ἐμοὶ δυνατὸν πάλιν trimi“: πλη mσαι τοῖς καθʼ ὑμᾶς χωρίοις, ἦ ὑμῖν αἱρείτον τηῗ ἡμετέραν καταλαβεῖν. Ἀλλʼ ἐκεῖνα μὲν mide?) εἴ τῳ εὖρον θελήματι τοῦ Κυρίου. Τὸ δὲ νῦν ἕχον, ἐπειδή ἡδέως τὸν υἱὸν Σωφρονιον πρὸς ὑμᾶς ἐξορμῶνται αὐτῷ τήν ἐπιστολὴν ἐπέθηκα ταύτην, προσΨ ρίαν ὑμῖν κωμίζουσαν, καὶ τὴν ἡμετέραν ’ἴνθξμπν δηλοῦσαν, ὅτι οὑ διαλιμπάνομεν τῇ τοῦ Θεοῦ χαριτι μεμνημενοι ὑμῶν, καί εὐχαριστοῦντες ὑπὲρ ὑμῶν τῷ Κυρίῳ, ότι ἀγαθῆς ῥίζης ἀγαθά βλαστήματα ἐστε, ἔγκαρπα τοῖς ἀγαθοῖς ἔργοις, xui τῷ ὄντι ὡς κρίνα ἐν μέσῳ ἀκανθῶν. Τὸ γὰρ ύπὸ τοσαύτης διαστροφῆς τῶν παραφθειρόντων τὸν λόγον τῆς ἀληθείας περικυκλουμένας μὴ ἐνδοῦναι πρὸς τὰς ἀπάτας, μηδέ τὸ ἆποστολικὸν τῆς πίστεως κηρυγμα καταλιπούσας πρὸς τὴν νύν ἐπιπολάζουσαι καινοτομίαι μετατεθῆναι, πῶς ούχί μεγάλης μὲν πρὸς τὸν Θεὸν εύχαριστίας ἄξιον, μεγάλους δὲ ύμῖν ἐπαίνους δικαιότατα προξενεῖ; Εἰς Πατέρα καί Υίὸν xui ἅγιον Πνεῦμα πεπιστεύκατε · μὴ προδῶτε ταύτην τὴν παρακαταθήκην. Πατέρα τὴν πάντων ἀρχὴν· Υὶὸν μονογενῆ, ἐξ αὐτοῦ γεννηθέντα, ἀληθινὸν Θεὸν, τελειον ἐκ τελείου, εἰκόνα ζῶσαν, ὅλον δεικνύντα ἐν ἐαυτῷ τὸν Πατέρα · Πνεῦμα ἅγιον, ἔκ Θεοῦ τὴν ὕπαρξιν ἔχον, τὴν πηγὴν τῆς ἁγιότητος, δύναμιν ζωῆς παρεκτικήν, ’χάριν τελειοποιὸν, διʼ οὗ υἱοθετεῖται ἄνθρωπος, καὶ ἀπαθανατίζεται τὸ θνητὸν, συνημμένον Πατρὶ καὶ Ti?» κατὰ πάντα ἐν δόξῃ καὶ ἀίδιότητι, ἓν δυνάμει καὶ βασιλείᾳ, ἐν δεσποτεία καὶ θεότητι, ὡς καὶ ἡ τοῦ σωτηρίου βαπτίσματος παράδοσις μαρτυρεῖ. Οἱ δὲ κτίσμα λέγοντες ἦ τὸν Υἰὸν ἦ τὸ Πνεῦμα, ἡ ὅλως αύτὸ ὶΞΗ) εἰς τὴν ὴιτουργικὴν καὶ δουλικὴν κατάγοντες τάξιν, μακράν εἱσι τῆς ἀληθείας, ὧν φεύγειν προσήκει τὰς κοινωνίας καὶ ἐκτρέπεσθαι τούς λόγους, ὡς δηλητήρια ὄντα ψυχῶν· Ἐὰν δέ ποτε δῷ ἡμῖν ό Κύριος γενέσθαι κατά ταυτὸν, πλατύτερον ύμῖν τούς περὶ τῆς πίστεως ἐκθησόμεθα 167w;- ὥστε μετʼ ἀποδείξεων γραφικῶν καὶ τὸ τῆς ἀληθείας ἰσχυρὸν καί τὸ σαθρὸν τῆς αἱρέσεως ὑμᾶς ἐπιγνῶναι.

### English translation (Claude)

To the deaconesses, daughters of Count Terentius. When I was at Samosata I expected to meet your modesty; and when I missed the meeting, I bore the loss of it not lightly, reckoning whether it would ever be possible for me to come near your district again, or for you to choose to visit ours. But those things lie with the will of the Lord. For now, since my son Sophronius was gladly setting out to you, I gave him this letter, bringing you greeting and showing our remembrance: that by the grace of God we do not cease to remember you and to give thanks for you to the Lord, because you are good shoots of a good root, fruitful in good works, and truly like lilies among thorns. For that you, surrounded by such great perversity of those who corrupt the word of truth, have not yielded to their deceits, nor abandoned the apostolic preaching of the faith to go over to the novelties now prevailing: how is this not worthy of great thanksgiving to God, and does it not most justly win you great praise? You have believed in Father and Son and Holy Spirit: do not betray this deposit. The Father, the principle of all things; the only-begotten Son, begotten from him, true God, perfect from perfect, living image, showing the whole Father in himself; the Holy Spirit, having his existence from God, the fountain of holiness, life-giving power, perfecting grace, through whom man is adopted as a son and the mortal is made immortal, joined with Father and Son in all things, in glory and eternity, in power and kingdom, in lordship and godhead, as the tradition of saving baptism also testifies. But those who say that either the Son or the Spirit is a creature, or who bring the Spirit down altogether to the ministering and servile rank, are far from the truth; it is right to flee their fellowship and to turn away from their words, as poisons of souls. If the Lord ever grants us to be together, we will set out the teaching of the faith for you more fully, so that with proofs from Scripture you may recognize both the strength of the truth and the rottenness of the heresy.

### Scripture references

- Song 2:2: allusion, high confidence
- 1 Tim 6:20: echo, medium confidence

### Translation notes

- Letter 105. Part of the opening sentence is garbled in the scan and translated by sense. Echoes: Song 2:2 (lilies among thorns); 1 Tim 6:20 (the deposit). The confession of the Spirit is Basil's own wording against the Pneumatomachi.

### Citation (SBL)

Basil, Ep. 105 (PG 32:512c–513c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-105).

## Letter 106

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-106
- Source: PG 32:513c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil praises a soldier who shows that a Christian can keep perfect love for God in military life.

### Greek text

Στρ ατ ιωτη. Ὑπὲρ πολλῶν ἔχοντες εὐχαριστεῖν τῷ Κυρίῳ, ὧν καὶ ἠξιώθημεν παρ αὐτοῦ ἐπὶ τῆς ἐπιδημίας ἡμῶν, μέγιστον ἀγαθὸν ἐκρίναμεν τὴν γνῶσιν τῆς σῆς τιμιότητος, τὴν παρὰ τοῦ ἀγαθοῦ Δεσπότου παρασχεθεῖσαν ἡμῖν. ’Ἔγνωμεί γὰρ ἄνδρα δεικνύντα, ὅτι καὶ ἐν τῷ στραο τιωτικῷ βίῳ δυνατὸν τῆς πρὸς Θεὸν ἀγάπης τὸ τέλειον διασῶσαυ καὶ ὅτι ούκ ἐν τῇ περιβολῇ τῆςὲσθῆτος, ἀλλʼ ἐν τῇ ὃιαθεσει τῆς ψυχῆς ό Χριστιανὸς ὀφείλει χαρακτηρίζεσθαι. Καὶ τότε οὖν μετά πάσης ἐπιθυμίας συνετύχομὲν σοι· καὶ νῦν, ὁσάκις ἂν εἰς μνήμην ἔλθωμεν, μεγίστης ἀπολαύομεν εὐφροσύνης. Ἀνὸρίζου τοίνυν, καί ἴσχυε, καὶ τὴν πρὸς Θεὸν ἀγάπην τρέφειν καὶ πολύπλασιάζειν ἀεὶ σπούδαζε, ἵνα σοι xui ἡ τῶν ἀγαθῶν παρʼ αὑτοῦ χορηγία ἐπὶ μεῖζον προίῃ. Ὀτι δὲ καὶ ἡμῶν μέμνησαι, οὐδεμιᾶς ἐτέρας ἀποδείξεως προσδεόμεθα, τὴν ἐκ τῶν πραγμάτων ἔχοντες μαρτυρίαν.

### English translation (Claude)

To a soldier. Though we have many things to thank the Lord for, which he granted us during our visit, we judged the greatest good to be our acquaintance with your honour, granted us by the good Master. For we came to know a man who shows that even in military life it is possible to preserve the perfection of love for God, and that a Christian ought to be marked out not by the cut of his clothing but by the disposition of his soul. So then we met you with all eagerness, and now, as often as we remember you, we enjoy the greatest gladness. Be manly, then, and be strong, and be always eager to nourish and multiply your love for God, so that his supply of good things to you may also increase. That you remember us too we need no further proof, having the testimony of your deeds.

### Scripture references

- 1 Cor 16:13: echo, medium confidence

### Translation notes

- Letter 106. Echo: 1 Cor 16:13.

### Citation (SBL)

Basil, Ep. 106 (PG 32:513c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-106).

## Letter 107

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-107
- Source: PG 32:516a–516d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells the widow Julitta that he has written to her creditor and to Helladius on her behalf.

### Greek text

Ἰουλίττῃ ἐλευθέρᾳ. Α Πάνυ ἐθύμησα τοῖς γράμμασιν ἐντυχὼν τῆς εὐγενείας σου, ὅτι σε πάλιν αἱ αὐταὶ περιέχουσιν ἀνάγκαι. Καὶ τί δεῖ ποιεῖν πρὸς ἀνθρώπους οὕτω παλίμβολον ἔπιδεικνυμένους τὸ ἦθος, καὶ ἄλλοτε ἄλλα λέγοντας, καὶ ταῖς ἰδίαις ὁμολογίαις μὴ ἐμμένοντας ; Εἰ γὰρ τὰς ἐπʼ ἐμοῦ καὶ τοῦ ἀπὸ ὑπάρχων ὑποσχέσεις, νῦν, ὡς μηδενὸς εἰρημένου, οὕτω στενοχωρεί τὴν προθεσμίαν, ἔοικε παντελῶς ἀπηρυθριακέναι πρὸς ἡμᾶς ὁ ἀνὴρ, Πλὴν ἀλλʼ ἐπέστειλα αὐτῷ, ἐντρέπων αὑτὸν καὶ ὑπομιμνήσκων τῶν αὐτοῦ ὑποσχέσεων. Ἐπέστειλα δί καὶ Ἑλλαδίῳ, τῷ οἰκείῳ τοῦ ὑπάρχου, ἵνα διʼ αὖτοῦ διδαχθῇ τὰ κατὰ σὲ ὁ ὕπαρχος. Αὐτὸς γὰρ μέχρι τοσούτου θαῤῥῆσαι δικαστῇ τοσούτῳ οὐκ ἐνόμισα ἐπιβάλλον εἶναί μοι, διὰ τὸ μηδέπω περὶ ἰδιωτικοῦ πράγματος αὐτῷ ἐπεσταλκέναι, καὶ ὑφορᾶσθαι κατάγνωσίν τινα, ὡς οἶδας, εὐκόλως τῶν μεγάλων ἀνδρῶν ἀγριαινόντων πρὸς τὰ τοιαῦτα· Εἰ μέντοι τι ἔσται ὄφελος, ἔσται τοῦτο δ ιὰ Ἑλλαδίου, ἀνθρώπου καὶ χρηστοῦ καὶ περὶ ἡμᾶς διακειμένου, καὶ Θεὸν φοβουμένου, καὶ παῤῥησίαν ἀμύθητον ἔχοντος πρὸς τὸν ἄρχοντα. Δυνατὸς δὲ ὁ ἅγιος διαγαγεῖν σε πάσης θλίψεως, μόνον ἐὰν ἀληθινῇ καὶ γνησίᾳ καρδίᾳ ἐπιλπίσωξιιν επ αυτον.

### English translation (Claude)

To Julitta, a free woman. I was very distressed on reading your nobility's letter, that the same pressures hold you again. And what is one to do with people who show so changeable a character, saying now one thing and now another, and not abiding by their own agreements? For if, after the promises made before me and the former prefect, he now, as though nothing had been said, cuts the time limit so short, the man seems to have lost all shame toward us. Nevertheless I have written to him, rebuking him and reminding him of his promises. I have also written to Helladius, the prefect's friend, so that through him the prefect may be informed of your affairs. For I did not think it fitting for me to be so bold myself with so great a judge, because I have never yet written to him on a private matter, and I suspect some censure, since, as you know, great men are easily provoked by such things. If there is to be any help, it will come through Helladius, a man who is good and well disposed toward us, God-fearing, and with unspeakable freedom of speech before the ruler. The Holy One is able to bring you through all affliction, if only we hope in him with a true and sincere heart.

### Translation notes

- Letter 107. Julitta was a widow ("free woman" renders ἐλευθέρα, a title of a lady of free birth).

### Citation (SBL)

Basil, Ep. 107 (PG 32:516a–516d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-107).

## Letter 108

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-108
- Source: PG 32:516d–517b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil reminds the guardian of Julitta's heirs of his promise to allow her time to pay and to return her documents, and urges him to show mercy.

### Greek text

Τῷ κηδεμόνι τῶν κληρονόμὼν Ἰουλὶττης. Ἐθαύμασα ἀκούσας, ὅτι, τῶν χρηστῶν ἐκείνων καὶ πρεποντων τῇ σῇ ίλευθερίᾳ ὑποσχέσεων ἐπίλαθὸμενος, νῦν σφοδροτάτην καὶ ἀπαραίτητον ἐπάγεις τὴν ἀπαίτησιν τῇ ἀδελφῇ τῇδε καὶ τί εἰκάσω ἐκ τῶν λεγομένων, οὐκ ἑχω. Σοί τε γὰρ πολλὴν παρὰ τῶν πεπειραμνων σου μαρτυρουμένην ἐλευθερίαν σύνοιδα, καὶ τῶν ὑποσχέσεων σου μέμνημαι ὧν ἐποίησας ἐπʼ ἐμοῦ καὶ τοῦδε° λέγων ἐλάττονα μὲν γράφειν χρόνον, πλείονα δε συγχωρήσειν, διὰ τοίὸε) βουλεσθαι συμπεριφέρεσθαι τῇ ἀνάγκη τοῦ πράγματος, καὶ συγγνώμην παρέχειν τῇ ἐλευθέρᾳ ἀναγκαζομένη τοσοῦτον ἁθρόως ἐκ τῆς οἰκίας προίεσθαι χρῆμα. Τίς οὖν ἡ αἰτία διʼ ἣν ἠ τοσαύτη μεταβολὴ γέγονεν, ἐγὼ νοεῖν οὐκ ἔχω. Πλὴν ὅπερ ἆν ᾖ, παρακαλῶ σε. μεμνημένον τῆς σεαυτοῦ ἐλευθεριότητος, καὶ πρὸς τὸν Κύριον ἀπιδόντα τόν ἀμειβόμενον τὰς χρηστὰς προαιρέσεις, δοῦναι τόν καιρόν ὅν ἐξ ἀρχῆς ὑπέσχου τῆς ἀνέσεως, ἵνα δυνηθῶσι, συμπωλήσαντις τὰ ἑαυτῶν, διαλῦσαι τό χρέος. Δῆλον δὲ, ὅτι κάκείνων μέμνημαι, ὅτι ὑπέσχου, εἰ λάβοις τὸ ὀμολογηθὶν χρυσίον πάντα τὰ ὁμολογηθέντα χαρτία, καὶ τὰ ἐπὶ τῶν ἀρχόντων πραχθέντα, καὶ τὰ ἰδιωτικῶςγενόμενα, παραδώσειν τῇ προειρημένη. Παρακαλῶ οὖν, καὶ ἡμᾶς τίμησόν, καὶ κτῆσαι παρὰ τῷ Κυρίῳ μεγάλην ἐαυτῷ εὐλογίαν, ἀναμνησθεὶς τῶν σεαυτοῦ ὑποσχέσεων, γινώσκων, ὅτι ἅνθρωπος εἶ, καὶ αὐτὸς ἀναμένειν ὀφείλεις τοὺς καιροὺς ἐν οἷς δεηθήσῃ τῆς παρὰ τοῦ Θεοῦ ἀντιλήψεως· ἣν μὴ ἁποκλείσης σεαυτῷ δια τῆς παρούσης σκληρότητος· ἀλλʼ εὐτρέπισον τοὺς οἰκτιρμοὺς τοῦ Θεοῦ ἐπὶ σαυτὸν, πᾶσαν χρηστότητα καὶ ἇπιείκειαν τοῖς καταπονουμίνοις ἐπιδ ειξάμενος.

### English translation (Claude)

To the guardian of the heirs of Julitta. I was astonished to hear that, forgetting those kind promises that befitted your liberality, you are now pressing a most severe and inexorable demand on this sister; and what to conclude from what is reported, I do not know. For I know your great liberality, to which those who have experienced you bear witness, and I remember the promises you made before me and him, saying that you would write down a shorter time but would allow a longer one, because you wished to make allowance for the necessity of the case and to show indulgence to the lady, who is compelled to pay out so large a sum from her house all at once. What the cause of so great a change is, I cannot understand. But whatever it may be, I urge you, remembering your own liberality and looking to the Lord who repays good intentions, to give the time of relief that you promised from the beginning, so that they may be able to sell their property and discharge the debt. And plainly I remember this too: that you promised, if you received the agreed gold, to hand over to the aforesaid lady all the agreed documents, both those executed before the magistrates and those made privately. I urge you, then, both to honour us and to gain for yourself a great blessing with the Lord, remembering your own promises, knowing that you are a man and must yourself expect the times when you will need help from God. Do not shut yourself off from it by your present harshness, but make God's compassion ready for yourself by showing all kindness and gentleness to those in distress.

### Translation notes

- Letter 108. "Him": the scan reads τοῦδε ("this man"); the parallel Letter 107 says the promises were made before Basil and the former prefect.

### Citation (SBL)

Basil, Ep. 108 (PG 32:516d–517b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-108).

## Letter 109

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-109
- Source: PG 32:517b–520b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Helladius to help Julitta, a widowed kinswoman, against creditors who demand interest after she has paid the principal.

### Greek text

Ἐλλαδ ίῳ Κύμη τι. Πάνυ παραιτούμενος διʼ ὄχλου εἶναι τῇ χρηστότητί σου, διὰ τό μέγεθος τῆς περὶ ὑμᾶς ἀρχῆς, ἵνα μὴ δόξω ἁμέντως ἐμφόρείσθαι τῆς φιλίας ὑμῶν· ὅμως ὑπὸ τῶν ἀναγκῶν ἡσυχάζειν οὐκ ἐπιτρέπομαι. Τὴν γοῦν ἀδελφὴν τήνδε, καὶ πρὸς γένος ἡμῖν οὖσαν καὶ διὰ χηρείαν καταπονουμένην, καὶ παιδὸς ορφανοῦ πράγματος φροντίζουσαν, ἐπεὶ εἰὸον λοιπὸν ὑπὲρ δύναμιν ἀφορὴτοις ἀνάγκαις συνεχομένην, κατελεήσας, καὶ παθὼν τὴν ψυχὴν, ἔσπευσα παρακαλέσαι σε, ἱνα, εἴ τις δύναμις, τῷ ἀποσταλέντι παρʼ αὐτῆς ἀνθρώπῳ καταξιὼσης συμπρᾶξαι, πρὸς τὸ ὅπερ αὕτη περιοῦσα ὑπέσχετο ὑφʼ ἡμῶν, ἤδη τοῦτο αὐτὴν ἆποδοὺσαν τῆς εἰς τόʼπλέον ἐπηρείας ἀπαλλαγῆναι. ’Υπέσχετο γὰρ τό κεφάλαιον δοῦσα συγχωρεῖσθαι τοὺς τόκους. Νῦν τοίνυν οἱ φροντίζοντες αὐτῆς τῶν κληρονόμων μετὰ τὸ κεφάλαιον καὶ τὴν τῶν τόκων εἴσπραξιν ἐπιχειροῦσι ποιήσασθαι. Ως οὖν εἰδὼς, ὅτι Κύριός ἐστιν ὁ τὰ τῶν χηρῶν καὶ όρφανῶνὶδιοποιούμενος, οὕτω σπούδασον χρήσασθαι ἑαυτὸν τῇ σπονδῇ τῇ ὑπὲρ τοῦ πράγματος, ἐπʼ ἑλπίδι τῆς παρʼ αὐτοῦ τοῦ Θεοῦ ἡμῶν μισθαποδοσίας. Οἶμαι γὰρ, καὶ τὴν ἡμερότητα τοῦ θαυμασιωτάτου ἐπάρχου μαθοῦσαν, ὅτι τὸ κεφάλαιον ἐκτέτισται, συμπαθὴσειν τῷ ἐλλεεινῷ λοιπὸν καὶ ἀθλίῳ οἴκῳ εἰς γονυ κλιθέντι, καὶ οὐκέτι ἆρκοῦντι ταῖς ἔξωθεν αὑτῷ ἐπαγομέναις ἐπηρείαις. Παρακαλῶ οὖν, καὶ τῇ ἆνήκῃ σύγγνωθι, διʼ ἣν ὤχλησά σοι, καὶ τῷ πράγματι σύμπραξον κατά την δύναμιν, ἣν ἔδωκέ σοι όΧριστὸς χρηστῷ καί ἀγαθῷ τόν τρόπον ὄντι, καὶ εὶς ἀγαθὸν οἷς ἔλαβες κεχρημένῳ.

### English translation (Claude)

To Count Helladius. Though I very much shrink from troubling your kindness, because of the greatness of the office around you, lest I seem to make immoderate use of your friendship, yet necessity does not allow me to keep quiet. This sister, who is related to us, worn down by widowhood and having the care of the affairs of her orphan child, I saw now held fast beyond her strength by unbearable necessities; and taking pity on her and grieved in soul, I hastened to beg you, if you have any power, to deign to help the man sent by her, so that, having now paid what she promised in person in our presence, she may be released from further harassment. For she was promised that, if she paid the principal, the interest would be remitted. Now, however, those who have charge of her heirs are trying to exact the interest as well, after the principal. As one who knows, then, that it is the Lord who makes the cause of widows and orphans his own, be eager to devote yourself to this matter, in hope of the reward from our God himself. For I think that the gentleness of the most admirable prefect too, when it learns that the principal has been paid, will sympathize with a pitiable and wretched house, now sunk to its knees and no longer able to withstand the harassments brought on it from outside. I beg you, then, both to forgive the necessity for which I have troubled you, and to help in the matter according to the power that Christ has given you, since you are kind and good in character and have used for good what you have received.

### Scripture references

- Ps 68:5 (67:6 LXX): echo, low confidence

### Translation notes

- Letter 109. Echo: Ps 68:5; 146:9 (God as protector of widows and orphans).

### Citation (SBL)

Basil, Ep. 109 (PG 32:517b–520b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-109).

## Letter 110

- URL: https://sophiascriptura.com/fathers/basil-epistulae/97/#p-110
- Source: PG 32:520b–520d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the prefect Modestus to lighten the iron levy on the people of the Taurus mountains.

### Greek text

Μοδέστῳ ὑπάρχῳ. ,Ὅσης ἡμῖν τιμῆς καὶ παρρησίας μεταδίδως, τῇ ἡμερότητα τοῦ τρόπον καταβαίνεν πρὸς ἡμᾶς ἀνεχόμενος, τοσαύτην σοι καὶ ἔτι πλείω ἐν παντὶ τῷ βίῳ παρὰ τοῦ ἀγαθοῦ ἡμῶν Δεσπότου τὴν αὔξησιν γενέσθαι τῆς περιφανείας εὐχόμεθα. Ἐμὲ δὲ καὶ πάλαι ἐπιθυμοῦντα γράφειν, καὶ ἀπολαύειν τῆς παρὰ σοῦ τιμῆς, κατεῖχεν ἠ πρὸς τὸ ὑπερέχον αἰδώς· εὐλαβούμενον μήποτε νομισθῶ ἀμέτρως ἐμφορεῖσθαι τῆς παρρῥησίας. Νῦν δέ ὁμοῦ μὲν καὶ τό λαβεῖν τήν ἐξουσίαν τοῦ ἐπιστέλλειν παρὰ τῆς ἁπαραβλὴτον σου μεγαλοφυίας, ὁμοῦ δὲ καὶ χρεία τῶν καταπονουμένων ἐξεβιάσατό με πρὸς τὸ θαρσεῖν. Εἰ τις οὖν καὶ παρὰ τῶν μικρῶν ἐπὶ τοῖς μεγίστοις ἱκετηρίας ἰσχὺς, παρακλήθητι, θαυμασιώτατε, φιλανθρώπῳ νεύματι ἐλεεινῇ ἀγροικίᾳ τήν σωτηρίαν χαρίσασθαι, καὶτοῖς τόν Ταῦρον οἰκοῦσι τόν σιδηροφόρον φορητὴν προσο τάξαι γενέσθαι την τοῦ σιδήρου συντέλειαν· ὡς μὴ εἰς ἅπαξ αὐτοὺς ἐκτριβῆναι, ἀλλὰ διαρκῇ αὑτῶν εἶναι τὴν ὑπηρεσίαν τοῖς δημοσίοις· οὗ μάλιστα πάντων μέλειν τῇ ἀξιαγάστῳ σου φιλανθρωπίᾳ πε· πείσμεθα.

### English translation (Claude)

To Modestus the prefect. For all the honour and freedom of speech you share with us, bearing with gentleness of character to come down to us, we pray that as great an increase of your eminence, and still greater, may come to you from our good Master throughout all your life. Though I have long desired to write and to enjoy the honour you show, reverence for your superiority held me back, for I was careful not to be thought to make immoderate use of the freedom of speech. But now both the permission to write, received from your incomparable greatness, and the need of those in distress have forced me to take courage. If, then, there is any power in the supplications of small people on behalf of the greatest matters, be entreated, most admirable sir, by a kindly nod to grant safety to a pitiable country people, and to order that the iron levy laid on those who live in iron-bearing Taurus be made bearable, so that they may not be crushed at once, but their service to the public may be lasting. We are persuaded that this, above all things, concerns your admirable humanity.

### Translation notes

- Letter 110.

### Citation (SBL)

Basil, Ep. 110 (PG 32:520b–520d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/97/#p-110).

## Letter 111

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-111
- Source: PG 32:520d–521a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends to Modestus a friend who has been summoned before him.

### Greek text

Μοδέστῳ ὑπάρχῳ. Ἀλλως μὲν οὐκ ἂν ἐθάρρησα δίʼ ὄχλου γενέσθαι μεγαλοφνὶα σου, εἰδὼς καὶ ἐμαυτόν μετρεῖνικαί..- Α _ - - -Α.. ι Α τὰς ἐξουσίας γνωρίζειν· ἐπειδὴ δὲ εἶδον ἄνδρα φίλον ἐναγωνίως διακείμενον ἐπὶ τῷ μετακληθῆναι, “7": ετόλμη σα αὐτῷ δοῦναι τὴν ἐπιστολὴν ταύτην ἶνα tot! ἱκετηρίας αὐτὴν προβαλλόμενος τύχῃ τινὸς ἴα· ανθρωπίας. Πάντως δὲ, εἰ καὶ ἡμεῖς οὐδενός λόγου ἄξιοι, ἀλλʼ αὐτὸ τὸ μέτριον ἰκανὸν δυσωπῆσαι τόν φιλανθρωπότατον τῶν ὑπάρχων, καὶ ἡμῖν δοῦναι συγγνώμην, ἶνα, εἰ μὲν μηδὲν πεπλημμέληται τῷ ἀνδρὶ, σωθῆναι αὐτὸν διʼ αὐτὴν τὴν ἀλήθειαν ο εἰ δὲ καὶ ἧμαρτεν, ἀφεθῆναι αὐτῷ διʼ ἡμᾶς τοὺς ἱκετεύσαντας. Οἷα δὲ τὰ ἐνταῦθα τῶν πραγμάτων ἐστὶ, τὶς μᾶλλον ἐπίσταται σοῦ, τοῦ καὶ ἐπιβλέποντος τὰ παρʼ ἑκάστῳ σαθρὰ, καὶ τῇ θαυμασία προμηθείᾳ τὰ πάντα δ ιακρατοῦντος;

### English translation (Claude)

To Modestus the prefect. Otherwise I would not have dared to trouble your greatness, knowing how to measure myself and to recognize authorities; but since I saw a friend in anguish at having been summoned, I ventured to give him this letter, so that, holding it out as a suppliant's branch, he might meet with some humanity. Surely, even if we are worth nothing, moderation itself is enough to move the most humane of prefects and to win pardon for us, so that, if the man has done no wrong, he may be saved for the sake of the truth itself, and if he has erred, he may be forgiven for the sake of us who supplicate. What the state of affairs here is, who knows better than you, who look upon the weak points in each person and hold all things together by your wonderful forethought?

### Translation notes

- Letter 111. A few letters are garbled in the scan in the first sentence; translated by sense.

### Citation (SBL)

Basil, Ep. 111 (PG 32:520d–521a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-111).

## Letter 112

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-112
- Source: PG 32:521b–525b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil writes to Andronicus to plead for a man who has offended him and fears punishment; most of the plea is lost in the scan.

### Greek text

Ἀνδρονίκῳ ἡγεμόνι. 1. Εἰ μὲν οὕτως εἶχον σώματος, ὥστε ῥᾳδίως ὑπομέιειν ὁδοιπορίας δύνασθαι, καὶτὰ τοῦ χειμῶνος δυσχερῆ φέρειν, οὐκ ἂν ἐπέστελλον, ἀλλʼ αὐτὸς παρὰ. τήν σὴν μεγαλοψυχίαν ἐβάδιζον δυοῖν ἕνεκεν ο τοῦ τε παλαιὸν ὑποσχέσεως ἐκτῖσαι χρέος (οἶδα γὰρ ὁμολογήσας παρέσεσθαι τῇ Σεβαστείᾳ, καὶ ἀπολαῡσαι (Ἠ) σόυ τῆς τελειότητος · ὅπερ ἐποίησαμὲν, διήμαρτον δὲ τῆς συντυχίας, μικρὸν κατόπιν τῆς σῆς καλοκαγαθίας παραγενόμενος) · ἐτέρου δὲ, τοῦ τὴν πρεσβείαν διʼ ἐμαυτοῦ πληρῶσαι, ἣν ἁποστιῖλαιʼ τέως ἀπώκνουν, μικρότερον ἐμαυτὸν κρίνων ἣ ὥστε τοιαύτης τυγχάνειν χάριτος καὶ ἅμα λογιζόμενος, ὅτι οὗτε ἄρχοντα οὔτε ἰδιώτην ὑπὲρ οὐδενὸς ἄν τις λέγων διὰ γραμμάτων πείσειεν οὕτως, ὡς αὐτὸς παρὠν, καὶ ’τὰ μὲν ἀπολυόμενος τῶν ἐγκλημάτων τὰ δέ ἱκετεύων, τοῖς δὲ συγγνώμην παραιτούμενος ἔχειν - ὧν οὐδέν ἂν ῥᾳδίως διʼ ἐπιστολῆς γένοιτο. Πᾶσιν οὖν τούτοις ἓν ἀντιθεὶς, σε τήν θείαν κεφαλὴν, καὶ ὅτι ἐξαρκέσει τὴν γνώμην ἐνδείξασθαί σοι, ἣν περὶ τοῦ πράγματος ἔχομεν, τὰ δε λοιπά προσθήσεις παρὰ σεαυτοῦ, πρὸς τὴν ἐγχείρησιν οὐκ ἆπὼκνη σα. … τὸ μέλλον, οἷς εὐξαίμην οἶν μετά τῶν λοιπῶν ἀγαθῶν τῶν προσόντων σοι καὶ ταύτην ἀπαριθμήσασθαι. Ὀκνῶ δε τοῦ γράφειν παύσασθαι, ἡγούμενός μοι ζημίαν οἴσειν τὸ παρεθέν. Τοσοῦτον γε μὴν προσθήσω, ὅτι, πολλῶν έπιστολάς ἔχων ἐξαιτουμένων αὑτὸν, πασῶν ἡγήσατο προτιμοτέραν εἶναι τὴν παρʼ ἡμῶν, οὐκ οἶδά που μαθὼν εἷναί τινα ἡμῶν λόγον παρά τῇ σῇ τελειοτητι. Ὅπως οὖν μήτε αὐτὸς ψευσθῇ τῶν ἐλπίδωννᾶς ἐφʼ ἡμῖν ἔσχε, καὶ ἡμῖν ὑπάρξῃ πρὸς τοὺς ἐνταῦθα σεμνολογείσθαι· παρακέχλησο, δέσποτα ἀνυπέρβλητε, έπινεὺσαι πρὸς τήν «Inoa. Πάντως δὴ οὐδενός χεῖρον τῶν πώποτε φιλοσοφησάντων ἐπίσκεψαι τὰ ἀνθρώπιναο καὶ οἶδας, ὡς καλὸς θησαυρὸς πᾶσι τοῖς δεομένοις ὑπουργεῖν προαποκεί μενος.

### English translation (Claude)

To Andronicus, a general. 1. If I were in such health as to be able easily to endure journeys and bear the hardships of winter, I would not be writing, but would be going myself to your magnanimity, for two reasons: first, to pay the debt of an old promise (for I know that I agreed to come to Sebasteia and to enjoy your perfection; which I did, but I missed the meeting, arriving a little after your excellency); and second, to fulfil in person the embassy which until now I had hesitated to send, judging myself too small to obtain such a favour, and at the same time reckoning that no one, speaking for anyone, could persuade either a ruler or a private person by letter as well as by being present himself, partly clearing away the charges, partly entreating, and partly begging pardon for others; none of which could easily be done by letter. Setting against all these things one thing, you, the divine head, and that it will be enough to show you the opinion we hold about the matter, while you will add the rest of yourself, I did not shrink from the undertaking. … the future; and I would pray that they may count this too among the other good qualities that are yours. I hesitate to stop writing, thinking that anything left out will bring me loss. This much, however, I will add: that although he has letters from many who plead for him, he thought ours more valuable than all, having learned, I do not know where, that we have some standing with your perfection. So that he may not be cheated of the hopes he placed in us, and that we may be able to hold our heads high before the people here, be entreated, unsurpassed master, to nod assent to the request. Surely you have looked into human affairs no worse than any who ever practised philosophy, and you know what a fine treasure is laid up beforehand for all who serve those in need.

### Scripture references

- Acts 20:35: echo, low confidence

### Translation notes

- Letter 112, on behalf of Domitianus. The scan has lost almost all of sections 2 and the first part of 3 (the plea itself, with the examples of Croesus and Cyrus); at that point it prints fragments of Migne's footnote and Latin, removed by a logged correction and marked "…". The lost text is not supplied. The word for "the request" is garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 112 (PG 32:521b–525b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-112).

## Letter 113

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-113
- Source: PG 32:525b–528b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil urges the presbyters of Tarsus to receive into communion all who accept the Nicene faith and do not call the Holy Spirit a creature, and to ask no more.

### Greek text

Τοῖς ἓν Ταρσῷ πρεσβυτέροις. Συντυχὼν τῷδε,πολλήν ἔσχον τῷ ἁγίῳ Θεῷ τὴν χάριν, ὅτι με καὶ διὰ τῆς αὐτοῦ παρουσίας ἀπὸ πολλῶν θλίψεων παρεμυθήσατο, καὶ τὴν ὑμετέραν ἁγάπην ἐναργῶς ἔδειξε διʼ αὑτοῦ. Σχεδὸν γὰρ τὸν πάντων ὑμῶν περὶ τὴν ἀλήθειαν ζῆλον έν τῇ τοῦ ἑνοός ἀνδρὸς προαιρέσει κατέμαθον. Ἀ μὲν οὖν ἰδία διελέχθημεν πρὸς ἀλλήλους, αὐτὸς ὑμῖν ἀπαγγελεῖʼ ἃ δέ παρʼ ἐμοῦ γνωρισθῆναι ὑμῶν προσῆκε τῇ ἀγάπῃ, ταῦτά iamva καιρὸς πολλὴν ἔχει ῥοπὴν πρὸς καταστροφὴν τῶν Ἐκκλησιῶν,καὶ τοῦτο πολὺν ἔχομεν ἤδη χρόνον ἐξ οὗ καταμανθάνομεν. Οἰκοδομὴ δεἘκκλησίας, καὶ σφαλμάτων διόρθωσις, καὶ συμπάθεια μὲν πρὸς τοὺς ἂσθενοῦντας,ὑπερασπισμός δὲ πρὸς τοὺς ὑγιαίνοντας τῶν ἀδελφῶν οὐδὲ εἷς. Ἀλλʼ οὔτε βοήθημα ἢ θεραπευτικὸν τῆς προκατασχοὺσης νόσου, ἤ προφυλακτικὸν τῆς προσδοκωμένης οὐδέν. Καὶ ὅλως ἔοικε λοιπὸν ἡ τῆς ἐκκλησίας “niam”; (ἶνα ἐναργεί χρήσωμαι τῷ ὑποδείγματι, κάν εὐτελέστερον εἶναι δοκῇ) ἱματίῳ παλαιῷ, ὑπὸ τῆς τυχούσης προφάσεως ῥᾳδίως καταρῥηγνυμένῳ, ὃ πρὸς τὴν ἐξ ἀρχῆς ἰσχὺν ἐπανελθεῖν πάλιν ἀδυνατεῖ. Ὠς οὖν ἐν stath τοιούτῳ, μεγάλης χρεία τῆς σπουδῆς καὶ πολλῆς τῆς ἐπιμελείας εὐεργετηθῆναι ιτι τὰς Ἐκκλησίας. Εὑεργεσία δε ἐστιν ἐνωθῆναιττά τέως δι· εσπασμένα. Ἐνωσις δʼ οἶν γένοιτο, εἰ βουληθείημενΙ ἐν οἷς μηδὲν βλάπτομεν τὰς ψυχὰς, συμπεριέ ενεχθῆναι τοῖς ἀσθενεστέροις. Ἐπεὶ οὖν πολλὰ στόματα ἤνοικται κατά τοῦ Πνεὺματος τοῦ ἁγίου, καὶ πολλαὶ γλῶσσαι ἠκόνηνται εἰς τὴν κατʼ αὑτοῦ βλασφημίαν· ἀξιοῦμεν ὑμᾶς, ὅσον ἐστὶν ἐφʼ ὑμῖν, εἰς ὄλίγον ἀριθμὸν περιστῆσαι τοὺς βλασφημοῦντας· καὶ τοῦτο, τους μὴ λέγοντας κτίσμα τὸ Πνεῦμα τὸ ἅγιον δέχεσθαι εἰς κοινωνίαν, ῖνα μόνοι καταληφθῶσιν οἱ βλάσφημοι, καὶὴ καταισχυνθέντες ἑπανέλθωσι πρὸς τὴν ἀλήθειαν, ἤ ἐπιμένοντες τῇ ἁμαρτία ἀναξιό· πιστοι ὦσι δια τὴν ὀλιγότητα. Μηδὲν τοίνυν πλέον ἐπιζητῶμεν, ἀλλά προτεινὼμεθα τοῖς βουλομένοις ἡμῖν συνάπτεσθαιι ἀδελφοῖς τὴν ἐν Νικαίᾳ πίστιν· κάν ἐκείνῃ συνθῶνται, ἰπερωτῶμεν καὶ τὸ μὴ δεὶν λέγεσθαι κτίσμα τὸ Πνεῦμα τὸ ἅγιον, μηδὲ κοινωνικοὺς αὐτῶν εἶναι τοὺς λέγοντας. Πέρα δὲ τούτων ἀξιῶ μηδὲν ἐπιζητεῖτε-θαι παρʼ ἡμῶν. Πέπεισμαι γὰρ, ὅτι τῇ χρονιωτέρᾳ συνδιαγωγῇ καὶ τῇ ἀφιλονείκῳ συγγυμνασία, καὶ εἴ τι δέοι πλέον προστεθῆναιεὶς τροξνωσιν δώσει ὁ Κύριος ὁ πάντα συνεργῶν εἰς ἀγαθὸν τοῖς ἀγαπῶσιν αὐτόν.

### English translation (Claude)

To the presbyters at Tarsus. On meeting this man, I gave great thanks to the holy God, because he both comforted me in many afflictions through his presence and clearly showed me your love through him. For in the intention of this one man I learned the zeal of almost all of you for the truth. What we discussed privately with each other he will report to you himself; but what your love ought to learn from me is this. The present time has a strong tendency toward the overthrow of the churches, and we have been observing this for a long time now. Building up of the church, correction of faults, sympathy toward the weak, and protection for the healthy among the brothers: there is not one. There is no help either to cure the disease that has already taken hold or to guard against the one expected. In short, the state of the church now resembles (to use a vivid example, even if it seems rather homely) an old garment, easily torn on any chance occasion, which cannot return again to its original strength. At such a time, then, there is need of great zeal and much care that the churches may receive some benefit. And it is a benefit that what has hitherto been torn apart should be united. Union would come about if we were willing to accommodate ourselves to the weaker in matters in which we do no harm to souls. Since, then, many mouths have been opened against the Holy Spirit, and many tongues have been sharpened for blasphemy against him, we ask you, as far as lies in you, to reduce the blasphemers to a small number, and to receive into communion those who do not say that the Holy Spirit is a creature, so that the blasphemers may be left alone and either be put to shame and return to the truth, or, persisting in their sin, be of no account because of their fewness. Let us then seek nothing more, but propose to the brothers who wish to join us the faith of Nicaea; and if they assent to it, let us ask also that the Holy Spirit must not be called a creature, and that those who say so must not be in communion with them. Beyond this I think nothing should be required by us. For I am persuaded that through longer life together and exercise together without contention, if anything more needs to be added for clarification, the Lord will give it, who works all things together for good for those who love him.

### Scripture references

- Rom 8:28: quotation, high confidence

### Translation notes

- Letter 113. Quotation: Rom 8:28. A Migne note leaked into the text before "to receive into communion" and is removed by a logged correction. Basil's terms of communion (the Nicene creed plus the denial that the Spirit is a creature) are translated as written.

### Citation (SBL)

Basil, Ep. 113 (PG 32:525b–528b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-113).

## Letters 114, 115

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-114
- Source: PG 32:528b–532b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the church at Tarsus to receive brothers who accept the Nicene faith and deny that the Spirit is a creature; the ref ends with the close of Basil's invective against Simplicia's eunuchs.

### Greek text

Τοῖς ἔνΤαρσῷ περὶ Κυριακόν. Ὀσον ἐστὶ τὸ τῆς εἰρήνης ἀγαθὸν, τί χρὴ λέγειν πρὸς ἄνδρας υἱοὺς τῆς εἰρήνης Ἐπεὶ οὖν τὸ μέγα τοῦτο, καὶ θαυμαστὸν, καὶ πᾶσι περισπούδαστον τοῖς ἀγαπῶσι τὸν Κύριον, κινδυνεύει λοιπὸν εἰς ὄνομα ψιλὸν περιστῆναι, διὰ τὸ πληθυνθῆναι τήν ἀνομίαν, ψυγείσης λοιπον ἕν τοῖς πολλοῖς τῆς ἀγάπης, οἶμαι προσήκειν μίαν ταύτην εἶναι σπουδὴν τοῖς γνησίως καὶ ἀληθινῶς δουλεύουσι τῷ Κυρίῳ, τὸ ἐπαναγαγεῖν πρὸς ἶνωσιν τὰς Ἐκκλησίας, τὰς πολυμερῶς καὶ πολυτρόπως ἀπʼ ἀλλήλων διατμηθείσας. Ὃ δὴ καὶ αὑτὸς ἐπιχειρῶν ποιεῖν, οὐκ ἄν δικαίως πολυπράγμοι νος αἰτίαν λαβοιμι. Οὐδὲν γὰρ οὕτως ἴδιον ἐπιΧριστιανοῦ, ὡς τὸ εἰρηνοποιεῖνʼ διὸ καὶ τὸν ἐπʼ αὐτῷ μισθὸν μέγιστον ἡμῖνὸ Κύριος ἐπηγγείλατο. Σνντυο χῶν τοίνυν τοῖς ἀδελφοῖς, καὶ θεασάμενος αὐτῶν πολὺ μὲν τό φιλάδελφον καὶ τὸ περὶ ὑμᾶς ἀγαπητικὸν, πολλῷ δὲ ἔτι πλέον τὸ φιλόχριστον καὶ τὸ περὶ τὴν πίστιν ἀκριβές τε καὶ εὔτονον· καὶ ὃτι πολλὴν ἀμφοτέρων ποιοῦνται σπονδὴν, τῆσ τε ὑμετέρας ἀγάπης μὴ χωρίζεσθαι, καὶ τὴν ὑγιαίνουσαν πίστιν μή καταπροδοῦναι· ἀποδεξάμενος αὐτῶν τήν ἀγαθὴν προαίρεσιν, ἓπιστέλλω τῇ σεμνοτητι ὑμῶν, παρακαλῶν πάση ἀγάπη ἔχειν αὐτοὺς ἡνωμένους γνησίως, καὶ πάσης ἐκκλησιαστικῆς φροντίδος κοινωνούς· ἔγ· γυησάμενος καὶ αὐτοῖς τὴν ὑμετέραν ὀρθότητα, δῖʼ καὶ αὐτοὶ τῇ τοῦ Θεοῦ χάριτι τῷ ὑπὲρ τῆς ἀληθείας ζήλῳ πρὸς πάντα ἐστε παρατεταγμένοι, ὅσαπερ ἂν δέῃ παθεῖν ὑπὲρ τοῦ λόγου τῆς ἀληθείας,”Εστι δὲ ὡς ἐμαυτὸν πείθω, τά οὔτε ὑμῖν ὑπεν αντία, καὶ τοις προειρημένοις τῶν ἀδελφῶν αὐτάρκη προς πληροφορίαν, ταῦτα, ὁμολογεῖν ὑμᾶς τὴν ὑπὸ τῶν Πατέρων ἡμῶν ἐπιτιθεῖσαν Πίστιν τῶν ἐν Νικαία ποτε συνελθόντων, καὶ μηδεμίαν τῶν ἐκεῖ λέξεων ἀθετεῖν, ἀλλʼ sidiναι, ὅτι τριακόσιοι δέκα καὶ ὀκτὼ, ἀφιλονείκως συνιόντες, οὐκ ἄνευ τῆς τοῦ ἁγίου Πνεύματος ἐνεργείας ἐφθέγξαντο· προσθεῖναι δε τῇ Πίστει ἐκείνῃ καὶ τὸ μὴ χρῆναι λέγειν κτίσμα τὸ Πνεῦμα τὸ ἅγιον, μὴ μέντοι μηδὲ τοῖς λέγουσι κοινωνεῖν, ἵνα καθαρὰ τοῦ Θεοῦ ἡ Ἐκκλησία, μηδὲν ζιζάνιον ἑαυτῇ παραμεμιγμένον ἔχουσα. Ταύτης αὐτοῖς τῆς πληροφορίας παρὰ τῆς εὗσπλα-Ῑχνίας ὑμῶν προτεθείσης, καὶ αὐτοὶ πρέπουσαν ὑμῖν ὑποταγὴν ἕτοιμοί εἰσι παρασχέσθαι, Αὐτὸς γὰρ ἐγγυῶμαι τὸ μέρος τῶν ἀδελφῶν, ὡς εἰς οὐδὲν ἀντεροῦara, πᾶσαν ὑμῖν ἐπιδείξονται εὐταξίας ὑπερβολὴν, ἐνὸς τούτου αὐτοῖς τοῦ ἐπιζητουμένου παρʼ αὐτῶν ὑπό τῆς ὖμετίρας τελειότητος ἑτοίμως παρασχεθέντος. ταῡτα νεμόμενον. Ἐμοὶ γὰρ λόγος, οὐχ ὡς σὺ νομίζεις, ἀλλʼ ὡς οἶδε κρίνειν Θεὸς. Εἰ δὲ καὶ μαρτύρων χρεία, ού δοῦλοι στήσονται, ούδί εὐνούχων γένος ἄτιμον καὶ πανώλεθρονο τοῦτο δὴ τοῦτο, eam, ἄνανδρον, γυναικομανὶς, ἐπίζηλον, κακόμισθον, ὀξύθυμον, χηλυδριῶδες, γαστρίδουλον, χρυσομανὶς, ἆπηνὶς, κλαυσίδειπνον, εὖμετάβλητον, ἆμιτάδοτον, πάνδοκον, ἀπροσκορες, μανικόν καὶ ζηλότυπον· καὶ τί γὰρ ἔτι εἰπεῖν ; σὺν αὐτῇ τῇ γενέσει σιδηροκατάδικον. Πῶς οὖν τούτων ’γνώμη ὀρθὴ, ὧν καὶ οἱ πόδες στρεβλοί; Οὔτοι σωφρονοῦσι μὲν ἄμισθα δ ιὰ σιδήρου · μαίνονται δὲ ἄκαρπα ὃ ιʼ οἰκείαν αἰσχρότητα. Ούχ οὗτοι στήσονται τῆς κρίσεως μάρτυρες, ἀλλʼ ὀφθαλμοὶ δικαίων, καὶ ἅψεις ἀνδρῶν τελείῶν ·’ὃσοι τότε ’ὁρῶσα πρὸς ἆ ’βλίποντες νῦν εἰσι συνέσει.

### English translation (Claude)

To those at Tarsus with Cyriacus. How great the good of peace is, what need is there to say to men who are sons of peace? Since, then, this great and wonderful thing, so earnestly sought by all who love the Lord, is now in danger of being reduced to a bare name, because lawlessness has multiplied and love has now grown cold in the many, I think it fitting that those who serve the Lord genuinely and truly should have this one concern: to bring back to unity the churches that have been cut off from one another in many parts and in many ways. In attempting this myself I could not justly be accused of meddling. For nothing is so characteristic of a Christian as making peace; therefore the Lord has promised us a very great reward for it. Having met the brothers, then, and seen their great brotherly love and affection toward you, and still much more their love of Christ and their exactness and vigour about the faith, and that they are very eager for both things, not to be separated from your love and not to betray the sound faith, I welcomed their good intention, and I write to your reverence, urging you to hold them united to you genuinely with all love, as partners in all the church's care. For I have assured them too of your orthodoxy, that you also, by the grace of God, stand ready in zeal for the truth for everything one may have to suffer for the word of truth. And the terms which, as I persuade myself, are neither contrary to you and are sufficient to satisfy the aforementioned brothers are these: that you confess the faith set forth by our fathers who once assembled at Nicaea, and reject none of the expressions there, but know that the three hundred and eighteen, meeting without contention, did not speak without the working of the Holy Spirit; and that you add to that faith that the Holy Spirit must not be called a creature, and also that you not be in communion with those who say so, so that the church of God may be pure, having no tares mixed in with it. When this assurance has been set before them by your kindness, they too are ready to show you fitting submission. For I myself guarantee for the brothers' part that they will contradict you in nothing, but will show you every excess of good order, once this one thing that they ask of your perfection has been readily granted.
[Letter 115] … distributing these things. For my account is not as you suppose, but as God knows how to judge. And if there is need of witnesses, slaves will not stand up, nor the dishonoured and utterly ruinous race of eunuchs, yes, precisely that: unwomanly, unmanly, mad for women, envious, ill-paid, quick-tempered, effeminate, slaves of the belly, mad for gold, harsh, wailing over their dinner, fickle, ungenerous, taking everything, insatiable, raving, and jealous; and what more is there to say? Condemned to the knife at their very birth. How then can their judgment be straight, whose very feet are crooked? They are chaste without reward, because of the knife, and they rage with lust without fruit, because of their own foulness. Not these will stand as witnesses at the judgment, but the eyes of the righteous and the sight of perfect men, all who will then see with their eyes what they now see with understanding.

### Scripture references

- Matt 24:12: allusion, high confidence
- Heb 1:1: echo, medium confidence
- Matt 5:9: allusion, medium confidence
- Matt 13:25: echo, medium confidence

### Translation notes

- This staged ref holds Letter 114 (to Cyriacus and those with him at Tarsus) and the end of Letter 115, to the heretic Simplicia, whose heading and opening are lost in the scan (marked "…"). Letter 114: allusions to Matt 24:12 (lawlessness and cold love), Heb 1:1 ("in many parts and in many ways"), Matt 5:9 (peacemakers), and Matt 13:24–30 (tares). The "three hundred and eighteen" are the fathers of Nicaea (325). Letter 115: Basil's invective against eunuchs is translated as written. The first word of the list is garbled in the scan and translated by sense ("unwomanly").

### Citation (SBL)

Basil, Ep. 114 (PG 32:528b–532b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-114).

## Letter 116

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-116
- Source: PG 32:532b–533a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil urges young Firminus to give up a military career and return to civic life in his city.

### Greek text

Φιρμίνῳ. Καὶ σπάνιά σου τὰ γράμματα, καὶ μικρὰ ταῦτα, ἣ ὅκνῶ τοῦ γραφειν, ἢ ἄλλως, τὸν ἐκ τοῦ πλήθους κόρον διαφεύγειν οἰκονομοῦντος, ἤπου καὶ πρὸς βρα· χυλογίαν ἑαυτὸν συνεθίζοντος. Ἡμῖν μέντοι οὐδὲν ἐξαρκεῖ, ἀλλά κᾶν ὑπερβάλλῃ τῷ πλήθει, τῆς ἐπιθυμίας ἐστὶν ἐλάττω, δια τὸ βούλεσθαι ἕκαστα (Μʼ) περὶ σοῦ μανθάνειν· πῶς μέν σοι τὸ σῶμα ἔχει, ὅπως δέ σοι τὰ τῆς ἀσκήσεως· καὶ πότερον ἐπιμένεις τοῖς ἕξ ἀρχῆς ἐγνωσμένοις, ἣ τι καὶ μετεβουλεύσω, πρὸς τὰ συμπίπτοντα τὴν γνώμην μετατιθέμενος. Εἰ μὲν οὖν ὁ αὐτὸς διέμεινας σεαυτῷ, οὐκ ἂν πλῆθος γραμμάτων ἐπεζητοῦμςν, ἀλλʼ ἐξήρκει ἡμῖν τοσοῦτον ·0 δεῖνα τῷ δεῖνισ ὑγιαίνειν ἡμᾶς ἴσθι, καὶ ἔρρωσο* ἐπεὶ δέ ἀκούομεν ἂ καὶ λέγειν αἰσχυνόμεθα, καταλιπόντα σε τὴντῶν μακαρίων προγόνων τάξιν, ἐπὶ τὸν πρὸς πατρὸς πάππον αὐτομολεῖν, καὶ Βρεττάνιον σπουδάζειν γενέσθαι ἀντὶ Φιρμίνου · ἐπιζητοῦμεν αύτὰ ταῦτα ἀκοῦσαι, καὶ τούς λογισμούς μαθεῖν καθόὗς ἐπὶ ταύτην ἐλθεῖν τοῦ βίου τὴν ὁδὸν ὑπήχθης. Ἀλλʼ ἐπειδὴ αὐτὸς ἁπεσιὼπησας αἰδοῖ τοῦ βουλεύματος, ἡμεῖς σε παρακαλοῦμεν μήτε βουλεύεσθαι αἰσχύνης ἄξια, καὶ εἴ τι ύπέὸραμέ σου τὸν νοῦν, ἀπελάσαντα τοῦτο τῆς διανοίας, σεαυτοῦ γενέσθαι πάλιν ν καὶ μακρὰ χαίρειν εἰπόντα στρατείᾳ καὶ ὅπλοις, καὶ ταῖς ἐπὶ στρατοπέδου ταλαιπωρίαις, καταλαβεῖν τὴν ποῖʼ τρίὸα, ἀρκοῦν πρὸς ἀσφάλειαν βίόυ καὶ πρὸς πᾶσαν περιφάνειαν τὸ ἐξίσου τοῖς προγόνοις κρατῆσαι τῆς πόλεως ἡγησάμενον ὅπερ ἇπόνως σοι supr/073' σεσθαι πεπιστεύκαμεν, πρός τε την ἑκ φύσεως ἔπι τηδαιότητα ἀφορῶντες καὶ πρὸς τὴν ἐρημίαν τῶν ἐνισταμένων. Εἴτε οὖν μὴ γέγονεν ἐξ ἀρχῆς ἡ γνώμη, εἴτε γενομένη πάλιν ἐπιβέβληται, γνώρισον ἡμῖν ἐν τάχει· εἰ δε, ὂ μὴ γένοιτο, τὰ αὐτὰ μένει βουλεύματα, αὐτάγγελτος ἡμῖν ἡκέτω ἡ συμφορά· γραμμάτων δε οὗ δεόμεθα.

### English translation (Claude)

To Firminus. Your letters are both rare and short, either because you shrink from writing, or because you are contriving to avoid the satiety that comes from abundance, or perhaps because you are training yourself in brevity. For us, however, nothing is enough; even if a letter were overflowing in length, it would be less than our desire, because we want to learn everything about you: how your body is, how your discipline goes, whether you are holding to what you decided from the first, or have changed your plan somewhat, shifting your mind according to circumstances. If you had remained the same, we would not seek a multitude of letters; this much would suffice for us: 'So-and-so to so-and-so: know that we are well; farewell.' But since we hear what we are ashamed even to say, that you have left the ranks of your blessed forebears, deserted to your paternal grandfather, and are eager to become a Brettanius instead of a Firminus, we want to hear about these very things and learn the reasons by which you were led onto this road of life. But since you yourself have kept silent out of shame at your plan, we urge you not to plan things worthy of shame; and if anything has crept into your mind, drive it out of your thoughts, become yourself again, and, bidding a long farewell to military service and arms and the hardships of the camp, return to your homeland, considering it enough for safety of life and for all distinction to hold the leading place in the city like your ancestors; which we are confident you will attain without toil, looking both to your natural fitness and to the lack of rivals. Whether, then, the intention never arose from the beginning, or having arisen has been laid aside again, let us know quickly; but if (may it not be so) the same plans remain, let the misfortune come to us announcing itself; we need no letters.

### Translation notes

- This staged ref is Letter 116, to Firminus. One verb near the end is garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 116 (PG 32:532b–533a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-116).

## Letters 117, 118

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-117
- Source: PG 32:533b–536a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: A man under ascetic vows, pressed into military service, assures his correspondent that he will obtain his discharge; then Basil playfully asks Jovinus of Perrha to repay his debt of love by a visit.

### Greek text

Ἀνεπίγραφο ς;, ἐπὶ ἀσκήσει. Ἐγὼ καὶ ἄλλως ὀφείλεσθαι τῇ ὑμετέρᾳ τιμιότητι ἄμα-στὸν νομίζωο καὶτὸ νῦν (re τοῦτο φρόντισμα, ἐν ᾧ ἔσμεν, ἀναγκαίως ἡμᾶς ὑπευθύνους ταῖς τῶν τοιούτων πραγμάτων ὑπηρεσίαις καθίστησι, κάν οι τυχόντες ὦσιν οἱ ἰπιτάττοντες, μὴ ὃτι ὑμεῖς οἱ πολλοῖς δικαίοις καὶ ἄλλοις πρὸς ἡμᾶς συναπτόμενοι. Τὰ οὖν παρελθόντα εἰς ἐξέτασιν ἀγαγεῖν οὐκ itemfor ὄπι ίνῆν εἰπεῖν, ὅτι ἡμεῖς ὄγενόμεθα ἑαυτοῖς τῶν ταράχων αἴτιοι, τῆς ἀγαθῆς ἐκείνης ἀσκήσεως καὶ μόνης ἀγούσης πρὸς σωτηρίαν φελονιικύσαντες ἀποστῆναι διο τάχα καὶ τῷ ταράχῳ τούτῳ εἰς πειρασμόν παρεδόθημεν. Ἀλλʼ ἐκεῖνα μὲν γέγονε, καὶ ὑπομνήσεως ἠξιώθη, ὥστε μὴ δεύτερον ἡμᾶς τοῖς ὁμοίοις περιπεσεῖν τὰ δε ἐφεξῆς, πάνυ βούλομαι πληροφορίῖσθαί σου τὴν εὐλάβειαν, ὃτι, τοῦ Θεοῦ συγχωροῦντος, ῥᾷστα ἡμῖν προσχωρήσει, τοῦ πρᾶγμα. τος καὶ ἔννομον ὄντος,καὶ οὐδʼἐν ἔχοντος βαρὺ, καὶ τῶν φίλων ἡμῶν πολλῶν ἕτοιμως χαριζομένων, ὄντων ἓν τῷ στρατοπεδῳ. Τνπωθὴσεται οὖν παρʼ ἡμῶν δέησις, κατά τὴν ὁμοιότητα τοῦ προσδοθέντος λιβέλλου τῷ βικαρίῳ υ ἒν ᾖ ἐὰν μή τις γένηται παρολκὴ, εὐθέως ἂποπεμψόμεθα, τὴν ἔκ τοῦ γράμματος ἄδειαν παρεχόμενοι. Πέπεισμαι δι ἐν τοιούτοις μεῖξον τῶν βασιλικῶν προσταγμάτων τὴν προαίρεσιν ἡμῶν ἰσχύειν, ἦν ἐὰν ἄτρεπτον καὶ ἀκλινῆ ἑκ τοῦ κατᾶ τὴν ἀκμὴν βίον ἕπιδειξώμεθα, ἀνεπιχείρητος ἡμῖν καὶ ἄσυλος διὰ τῆς τοῦ Θεοῦ βοηθείας Α Ἰοβίνφ, ἐπισκόπῳ Πέριὸης Ἐχω σε χρεώστην ὀφλήματος ἀγαθοῦ. Ἐδάνεισκ γάρ σοι χρέος ἀγάπης, ὃ χρὴ με ἀπολαβεῖν σὺν τόκῳ, ἐπειδὴ καὶὸ Κύριος ἡμῶν τὸ τοιοῦτον εἶδος τῶν τό· κων οὗ παραιτεῖται. Ἀπόδος τοίνυν, ὦ φίλη κεφαλὴ, ἐπιστὰς ἡμῶν τῇ πατρίδι. Τοῦτο μὲν οὖν ἐστιν αὐτὸ τὸ κεφάλαιον. Τίς der, προσθήκη ; Ti σε εἶναι τὸν παραγινόμενον, ἄνδρα τοσοῦτον ἡμῶν διαφέροντα, ὅσῳ πατέρες εἰσὶ βελτίους παίδων.

### English translation (Claude)

Without address, on the ascetic life. I think that I am in debt to your honour in other ways too, and the present concern in which we are engaged necessarily makes us answerable for services in such matters, even if those who give the orders were ordinary people, much more you, who are joined to us by many other just claims. As for bringing the past under examination, there is no need; one may say that we ourselves became the cause of our troubles, having contentiously withdrawn from that good discipline which alone leads to salvation; and perhaps that is why we were handed over to this trouble as a trial. But those things have happened and have been thought worth remembering, so that we may not fall a second time into the like. As for what follows, I very much want your reverence to be fully assured that, God permitting, it will go very easily for us, since the matter is lawful and has nothing burdensome in it, and many of our friends who are in the army are readily doing us favours. A petition will therefore be drawn up by us on the model of the petition presented to the vicar; and if there is no delay, we will send it off at once, giving you the security that the document brings. I am persuaded that in such matters our resolve has more force than imperial orders; if we show it unchanging and unbending from the prime of life, it will be kept for us unassailable and inviolable by the help of God …
[Letter 118] To Jovinus, bishop of Perrha. I hold you as debtor of a good debt. For I lent you a debt of love, which I must get back with interest, since our Lord too does not refuse that kind of interest. Pay it, then, dear head, by visiting our country. This is the principal itself. What is the addition? That the one who comes is you, a man as much better than us as fathers are better than children.

### Scripture references

- Matt 25:27: echo, low confidence

### Translation notes

- This staged ref holds Letter 117 (without address; the writer, who speaks of his own ascetic vow and his discharge from the army, is not Basil in his own person) and Letter 118, to Jovinus of Perrha. The opening words of Letter 117 are garbled in the scan and translated by sense; its closing sentences (about a brother entrusted to the writer) are lost in the scan and not supplied, marked "…". Letter 118: allusion to the parable of the talents (Matt 25:27, interest).

### Citation (SBL)

Basil, Ep. 117 (PG 32:533b–536a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-117).

## Letter 119

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-119
- Source: PG 32:536b–537c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Eustathius of Sebasteia not to believe the slanders of monks who have deserted him, and to restrain Sophronius from widening the breach.

### Greek text

Εὗσταοίῳ, ἐπισκόπῳ Σεβαστείας. Β Καὶ δια τοῦ αἰὸεσιμωτοὲτου καὶ εὐλαβεστάτον ἀδελφοῦ μου Πέτρου προσφθέγγομαί σον τήν ἀγὼπην, παρακαλῶν σε (ὅ) ὡς διὰ πάσης προφάσεως καὶ νῦν προσεύχεσθαι ὑπὲρ ἐμοῦ, ἳνα, μεταβαλλόμενος ἀπὸ τοῦ φευκτοῦ τούτου καὶ βλαβεροῦ τρόπου) ’γένωμαί ποτε ἄξιος τοῦ ὀνόματος τοῦ Χριστοῦ. Πάντως δὲ, κοῖν ἐγὼ μὴ λέγω, διαλεχθήσεσθε πρὸς ἀλλήλους περὶ τῶν καθʼ ἡμᾶς, καὶ γνωρίσει σοι τὴν ἀκρίβειαν τῶν πεπραγμένων, ὥστε μὴ παραδεχΰῆναι ἀβασανίστως τὰς πονηρὰς καθʼ ἡμῶν ὑπονοίας, ἃς me; κατασκευάζειν τοὺς καὶ παρὰ τὸν τοῦ Θεοῦ φόβον καὶ παρὰ τὴν τῶν ἀνθρώπων ὑπόληψιν εἰς ἡμᾶς ἐξυβρίσαντας. Οἷα γὰρ ἡμῖν ἐνεδείξατο ὁ γεʼ-*ε ναῖος Βασίλειος, ὃν ἀντὶ φυλακτηρίου τῆς ἐμῆς ζωῆ ς παρὰ τῆς σῆς εὐλαβείας ὑπεδεξάμην, ἐγὼ καὶ εἰπεῖν αἰσχύνομαι· εἴσῃ δὲ τὰ καθʼ ἕκαστον παρὰ τοῦ ἀδελφοῦ ἡμῶν διδαχθείς. Καὶ τοῦτο λέγω οὐκ ἐκεῖνον ἀμυνόμενος (εὔχομαι γαρ αὐτῷ μὴ λογισθῆναι παρὰ τοῦ Κυρίου), ἀλλὰ βεβαίαν μοι τὴν παρὰ σοῦ ἀγάπην μεῖναι ημῖν διοικούμενος, ἦν φοβοῦμαι μὴ διασαλεύσωσι ταῖς ὑπερβολαῖς τῶν διαβολῶν, ἂς εἰκὸς αὐτοὺς κατασκευάσαι εἰς ἀπολογίαν τοῦ πταίσματος. Ὀπερ δʼ ἂν κατηγορήσωσιν ἡμῶν, ἐκεῖνο παρὰ τῆς σῆς ἀγχινοίας ἐξεταζέσθωσαν, εἰ ἐνεκάλεσαν ἡμῖν, εἰ τήν διὸ· ρθωσιν τοῦ ἁμαρτήματος, οὗ νῦν ἡμῖν ἐπάγουσιν, ἐπεζὰτησαν· εἰ ὅλως φανερὰν ἑαυτῶν τὴν πρὸς ἡμᾶς λύπην κατέστησαν. Νῦν δε, ἐν φαιδρῷ προσώπῳ καὶ πεπλασμένοις ἀγάπης ῥήμασιν ἀμύθητόν τινα δόλου καὶ πικρίαςὶβυθόν τῇ ψυχῇ συγκαλύπτοντες, δια τῆς ἀνελευθέρου φυγῆς ἐφανέρωσαν. Ἐφʼὅσον μεν ἡμῖν ἐποιήσαντο πένθος, ὅσον δὲ τὸν γέλωτα τοῖς ἀεὶ τὸν εὐλαβῆ βίον ἐν τῇ ἀθλία ταύτῃ πόλει βδελυσσομένοις, καὶ τέχνην πρὸς τὸ πιστευθῆναι, καὶ σχηματισμὸν εἰς ἀπάτην τὸ πλάσμα τῆς σωφροσύνης διαβεβαιουο μένοις ἐπιτηδεύεσθαι, πάντως, κᾶν ἡμεῖς μὴ ὃιηγησὼσ μεθα, γνώριμον τῇ συνέσει σου· ὡς μηδὲν ἐπιτήδευμα οὕτως ὕποπτον εἶναι πρὸς κακίαν λοιπὸν τοῖς ἐνταῦθα, ὡς τὸ ἐπάγγελμα τοῦ ἀσκητικοῦ βίου. Ἀ πῶς χρὴ θεραπευθῆναι, τῆς σῆς ἆν εἴη συνέσεως φροντίσαι ra. γὰρ παρὰ Σωφρονίου συρραπτόμενα ἐγκλήματα ἡμῖν οὐκ ἀγαθῶν ἐστι προοίμια, ἀλλʼ ἀρχὴ διαιρέσεως καὶ χο›ρισμοῦ, καὶ σπουδὴ τοῦ καὶ τήν ἐν ἡμῖν ἀγάπην ἀποψυγῆναι.Ον ὑπὸ τῆς σῆ ς εὐσπλαγχνίας παρακαλοῦμεν κατασχεθῆναι ἀπὸ τῆς βλαβερᾶς ταύτης ὁρμης, καὶ πειραθῆναι τῇ παρʼ ἑαυτοῦ ἀγάπη κατασφίγγειν μᾶλλον τα διιστάμενοι, καὶ μὴ τοῖς πρὸς διάστασιν ὡρμημένοις συνεπιτείνειν τὸν χωρισμόν.

### English translation (Claude)

To Eustathius, bishop of Sebasteia. Through my most revered and pious brother Peter too I greet your love, and beg you, as on every occasion, so now also to pray for me, that I may be changed from this deplorable and harmful way of life and may at last become worthy of the name of Christ. Surely, even if I say nothing, you will speak with each other about our affairs, and he will inform you exactly of what has been done, so that you may not accept untested the wicked suspicions against us which those are likely to fabricate who have insulted us against both the fear of God and the opinion of men. For what the noble Basil, whom I received from your reverence as a safeguard of my life, has shown toward us, I am ashamed even to say; but you will know the details, learning them from our brother. And I say this not to avenge myself on him (for I pray that it be not reckoned against him by the Lord), but to make sure that your love may remain firm toward me, which I fear they may shake by the excess of their slanders, which they are likely to fabricate in defence of their fault. Whatever they accuse us of, let your sagacity examine them on this: whether they ever made a complaint to us, whether they sought correction of the fault they now charge us with, whether they made their grievance against us plain at all. But as it is, hiding in their soul an untold depth of deceit and bitterness under a bright face and feigned words of love, they have revealed it by their ignoble flight. How much grief they have caused us, and how much laughter to those in this wretched city who always loathe the devout life and maintain that the pretence of chastity is practised as an art to win credit and a disguise for deceit, is surely known to your intelligence, even if we do not tell it; so that to people here no pursuit is now so suspect of wickedness as the profession of the ascetic life. How this ought to be remedied would be for your intelligence to consider. For the charges stitched together against us by Sophronius are no prelude to good things, but the beginning of division and separation, and an effort to make the love among us also grow cold. We beg that he be restrained by your compassion from this harmful impulse, and that he try by his own love rather to bind fast what is coming apart, and not join those bent on division in widening the separation.

### Translation notes

- This staged ref is Letter 119. "Basil" here is a monk of that name whom Eustathius had given to Basil. Migne's variant note leaked into the text and is removed by logged corrections.

### Citation (SBL)

Basil, Ep. 119 (PG 32:536b–537c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-119).

## Letter 120

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-120
- Source: PG 32:540a–540d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends Meletius a memorandum for a letter to the Western bishops and reports that Anthimus has irregularly ordained Faustus for Armenia.

### Greek text

τὸ ὑπομνηστικόν θεοσεβείᾳ σου, ἵνα, καὶ αὐτῷ ἐντυχὼν, καὶ τοῖς ἀναφερομένοις παρά τοῦ τοοεινοτάτου ἀδελφοῦ 19) Σαγκτισσίμου τοῦ συμπρεσβυτέρου προσέο χων, αὐτὸς καταξιώσῃ ς, ὡς παρίσταταί σοι, περὶ τούτων τυπῶσοιι, ἡμῶν ἑτοίμως ἐχόντων καὶ αὐτῷ συνθέσθαι, καὶ ταχέως ποιῆσαι περικομισθῆναι τοῖς κοινωνικοῖς, ὥστε τὰς πάντων ὑπογραφὰς ἔχοντα ἀπελθεῖν τόν μέλλοντα όρμᾷν πρός τοὺς κατά τήν Δύσιν ἐπισκόπους. Ταχέως ἡμῖν τὸ παριστάμενον τῇ ὁσιότητι σου γνωρισθῆναι κέλευσον, ἵνα μὴ ἀγνοῶμεν τὰ δόξαντά σοι.Περὶ δὲ τῶν τυρευομένων ἦ καὶ ἤδη ἐσκευωρημένων καθ ἡμῶν ἐν τῇ Ἀντιοχείᾳ ἀνοισει ὁ αὐτὸς ἀδελφός τῇ τιμιότητί σου· ἐάν περ μὴ προλαβοῦσα ἡ φήμη τῶν γενομένων φανερά ποιήσῃ τὰ πεπραγμένα. Καὶ γάρ ἐγγύς ἐστιν ἡ ἐλπὶς τῆς ἐκβάσεως τῶν ἀπειλουμένων. Γινώσκειν δὲ βούλομαι τὴν εὐλάβειαν σου, ὅτι ὁ ἀδελφός Ἀνθιμος Φαῦστον, τόν συνόντα τῷ πάπᾳ, ἐπίσκοπον ἐχειροτόνησε, μηδὲ ψήφους δεξάμενος, καὶ τῷ τόπῳ χειροτονήσας τοῦ αἰδεσιμωτάτου ἀδελφοῦ Κυρίλ).ου· ὥστε στάσεων ἐμπλῆσαι τὴν Ἀρμενίαν. Ἵνα τοίνυν- μὴ καταψεύσωνται ἡμῶν, μηδὲ αὐτοὶ τὴν αἰτίαν σχῶμεν τῆς ἀταξίας τῶν γενομένων, ἐγνώρισα ταῦτα τῇζσεμνότητί σου. Δῆλον δὲ, ὡς καὶ αὐτὸς καταξιώσεις γνώριμα ποιῆσαι τοῖς λοιποῖς, Ἠγοῦμαι γὰρ πολλοὺς λυπήσειν τὴν ἀταξίαν ταύτην.

### English translation (Claude)

… the memorandum to your piety, so that, having read it, and having attended to what is reported by our most beloved brother Sanctissimus the fellow presbyter, you may yourself deign to draw up something about these matters as seems right to you; we are ready both to agree to it and quickly to have it carried round to those in communion, so that the one who is about to set out to the bishops of the West may go off with the signatures of all. Order that what your holiness decides be made known to us quickly, so that we may not be ignorant of your decisions. Concerning what is being plotted, or has already been contrived, against us in Antioch, the same brother will report to your honour, unless the report of what has happened arrives first and makes the deeds known. For the hope of the outcome of the threats is near. I want your piety to know that our brother Anthimus has ordained as bishop Faustus, who is with Papas, without even receiving votes, and ordained him in the place of the most reverend brother Cyril, so as to fill Armenia with factions. So that they may not tell lies about us, and that we may not ourselves bear the blame for the disorder of what has happened, I have made these things known to your reverence. Plainly you will yourself deign to make them known to the rest; for I think this disorder will grieve many.

### Translation notes

- This staged ref is Letter 120, to Meletius of Antioch; its opening (about Eusebius's request for a second letter to the Westerners) is lost in the scan and marked "…". "Papas" (πάπας): perhaps Pap, king of Armenia, or a churchman so called; uncertain. "For the hope of the outcome of the threats is near" is literal; the sense is uncertain.

### Citation (SBL)

Basil, Ep. 120 (PG 32:540a–540d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-120).

## Letter 121

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-121
- Source: PG 32:540d–541b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil greets Theodotus through Sanctissimus and tells him how Faustus, refused by Basil, got himself ordained by Anthimus.

### Greek text

Θεοδότῳ, ἐπισκόπῳ Νικοπόλεως. Πολὺς ὁ χειμὼν, καὶ ἐπὶ τό μακρότατον παραταθεὶς, ὡς μηδὲ τὰς διὰ γραμμάτων παραμυθίας ῥᾳδίως ἡμῖν ὑπάρχειν. Ὅθεν ὀλιγάκις οἶδα καὶ ἐπι στείλας τῇ εύλαβεία σου, καὶ δεξάμενος γράμματα. Ἀλλʼ ἐπειδὴ ὁ ποθεινότατος ἀδελφὸς ἡμῶν Σαγκτίσ·· σιμθς ὀ συμπρεσβύτερος τὴν μέχρις ὑμῶν ὁδοιπορίαν ὑπέστη, διʼ αὐτοῦ καὶ προσφθέγγομαί 31) σου τὴν κοσμιότητα, καί παρακαλῶ προσεύχεσθαι ὑπὲρ ἐμοῦ, καὶ χρῆσαι τὴν σὰκοὴν τῷ προειρημέα νῳ, ὥστε παρʼ αὐτοῦ διδαχθῆναι τὰ τῶν Ἐκκλησιῶν ἐν οἵοις ἐστὶ, καὶ τὴν δυνατὴν σπουδήν εἰσενέγκασθαι εἰς τὰ προκείμενα. Γίνωσκε δὲ, ὅτι Φαῦστος γράμματα ἔχων ἧκε πρὸς ἡμᾶς παρὰ πάπα, ἀξιοῦντα αύτὸν γενέσθαι ἐπίσκοπον. Ἐπειδὴ 3‘s ᾐτήσαμεν ἡμεῖς, μαρτυρίαν τῆς σῆς εὐλαβείας καὶ τῶν λοιπῶν ἐπισκόπων, καταφρονήσας ἡμῶν πρὸς Ἀνθιμον ᾤχετο, καὶ παρʼ αὑτοῦ λαβὼν τὴν χειροτονίαν χωρὶς ἡμετέρας ὑπομνήσεως, ἐπανῆκε.

### English translation (Claude)

To Theodotus, bishop of Nicopolis. The winter is severe and drawn out to great length, so that not even the comfort of letters is easily available to us. Hence I know that I have seldom written to your reverence or received letters. But since our most beloved brother Sanctissimus the fellow presbyter has undertaken the journey as far as you, through him I greet your decorum and beg you to pray for me, and to lend your ear to the aforementioned, so as to learn from him in what state the churches are, and to contribute what zeal you can to the matters before you. Know that Faustus came to us with letters from Papas, asking that he be made bishop. But when we asked for a testimony from your reverence and the other bishops, he despised us and went off to Anthimus, and having received ordination from him without our being consulted, came back.

### Translation notes

- Letter 121. On "Papas" see the note on Letter 120 (staged ref 119).

### Citation (SBL)

Basil, Ep. 121 (PG 32:540d–541b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-121).

## Letter 122

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-122
- Source: PG 32:541b–544a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil explains to Poemenius that he refused letters and communion to the Armenians because Anthimus ordained Faustus without the votes of the Armenian bishops.

### Greek text

Ποιμενίῳ, ἐπισκόπῳ Σατάλων. Πάντως ἄπεζήτησας γράμματα παρὰ τῶν Ἀρμενίων, ὅτε ἔπανῆκαν διὰ σοῦ ° καὶ τὴν αἰτίαν ἔμαθες, διʼ ἣν ούκ ἔδωκα αύτοῑς τὴν ἐπιστολήν. Εἰ μὲν οὖν εἶπον φιλαλήθως, ἔδωκας ἡμῖν αύτόθεν τὴν συγγνώμην* εἰ δὲ ἀπεκρύψαντο ἐκεῖνοι, ὅπερ ούκ εἰκάζω· ἆ).λά παρʼ ἡμῶν ἄκουε. Ὀ τὰ πάντα γενναῖος Ἀνθιμος, ὁ διὰ μακροῦ χρόνου τὴν πρὸς ἡμᾶς εἰρήνην σπεισάμενος, ἐπειδὴ εὗρε καιρὸν ἐαυτοῦ τε κενοδοξίαν ἐκπληρῶσαι, καί ἡμῖν λύπην τινὰ προξεδῆσαι, ἐχειροτόνησε τὸν Φαῦστον ἰδίᾳ αύθῖιτίᾳ καὶ ἰδία χειρὶ, οὐδενὸς ὑμῶν ἀναμείνας ψῆφον, καὶ ἡμῶν καταγελάσας ἀκριβολογουμένων περὶ τὰ τοιαῦτα. Ἐπεὶ οὖν συνέχεε μὲν παλαιὰν εὐταξίαν, κατεφρόνησε δὲ καὶ ὑμῶν, παρʼ ὧν ἀνέμενον ἐγώ τὴν μαρτυρίαν δέξασθαι, ἐποίησα δὲ πρᾶγμα ούκ οἶςῗα εἰ εὐάρεστον τῷ Θεῷ, τούτου ἕνεκεν λυπηθεὶς πρὸς αὐτοὺς, οὐδεμίαν ἔδωκα ἐπιστολὴν πρὸς οὐδένα ut.» Ἀρμενίων, οὐδὲ πρὸς τὴν σὴν εὐλάβειαν. Ἀλλʼ οὐδὲ εἰς κοινωνίαν ἂδιξάμην τὸν Φαῦστον, φανερῶς διαμαρτυρόμενος, ὅτι, εἰ μὴ ὑμέτεροί μοι κομίσειε γράμματα, πάντα τὸν χρόνον ἔσομαι καὶ αύτὸς ἠλλοτριωμένος, καί τοὺς ὀμοῲύχους μοι οὕτω δια· θήσω πρὸς αὐτον ἔχειν. Εἰ μὶν οὖν ἰάσιμα τὰ γενόκ μενοι, σπούδασον αὐτὸς τε ἐπιστεῖλαι μαρτυρῶν αύτῷ, εἰ ὁρᾷς ἀγαθὴν τοῦ ἀνδρὸς τὴν ζωὴν, καὶ τοὺς ἄλλους προτρέψασθαι · εί δὲ ἀνίατα, καί τοῦτό μοι φανερὸν ποίησον, ὥστε μηκέτι με αὐτοῖς καθόλου προσέχειν · εἰ καὶ ὅτι, ὡς ἔδειξαν, ὧρμηνται λοιπὸν πρὸς τὸν ’Ἃνθιμον ἑαυτῶν μεταθεῖναι τὴν κοινωνίαν, ἡμῶν καὶ τῆς Ἐκκλησίας ταύτης, ὡς ἑώλων εἰς φιλίαν, καταφρονήσαντες.

### English translation (Claude)

To Poemenius, bishop of Satala. Surely you asked the Armenians for letters when they came back by way of you, and learned the reason why I did not give them the letter. If they told it truthfully, you will have pardoned us on the spot; but if they concealed it, which I do not suppose, then hear it from us. Anthimus, noble in everything, who after a long time had made peace with us, when he found an opportunity both to satisfy his own vainglory and to cause us some pain, ordained Faustus on his own authority and with his own hand, waiting for the vote of none of you and laughing at us for being exact about such things. Since, then, he has upset an ancient good order and despised you too, from whom I was waiting to receive the testimony, and has done a thing which I doubt is pleasing to God, I was grieved with them on this account and gave no letter to any of the Armenians, not even to your reverence. Nor did I receive Faustus into communion, openly protesting that unless he brought me letters from you, I would myself remain estranged from him for all time, and would dispose those of one mind with me to hold the same attitude toward him. If, then, what has happened is curable, be eager both to write yourself, testifying for him if you see that the man's life is good, and to urge the others to do so; but if it is incurable, make this too plain to me, so that I may no longer pay attention to them at all; even though, as they have shown, they are now set on transferring their communion to Anthimus, despising us and this church as stale for friendship.

### Translation notes

- Letter 122. The scan prints "I did a thing" (ἐποίησα); the sense requires Anthimus as subject, and it is translated so. A Migne note leaked into the last sentence and is removed by a logged correction.

### Citation (SBL)

Basil, Ep. 122 (PG 32:541b–544a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-122).

## Letter 123

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-123
- Source: PG 32:544a–544c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, beset by troubles, begs the monk Urbicius to come to him and to pray that he may stay thankful to God in adversity.

### Greek text

Οὐρβικίῳ μονάζοντι. Ἐμελλες ἡμῖν παρέσεσθαι (καὶ τὸ ἀγαθὸν ἐγγὺς) ἄκρῳ γοῦν δακτύλῳ καταψύξαι ἡμᾶς, ἐν ταῖς πειρασμοῖς φλεγομένους. Εἶτα τί; Αἱ ἁμαρτίαι ἡμῶν ἀντέβησαν, καὶ διεκώλυσαν τὴν ὁρμὴν, ἶνʼ ἀθεράπευτα κάμνωμεν. Ὠσπερ γὰρ ἓν τοῖς κύμασι τὸ μὲν λήγει, τό δε ἀνίσταται, τὸ δὲ ἤδη φρίκῃ μελαίνεται οὕτω καὶ τῶν ἡμετέρων κακῶν τὰ πέπαυται, τὰ δὲ πάρεστι, τὰ δὲ προσδοκᾶται· καὶ μία τῶν κακῶν ἡμῖν, ὡς ἐπὶ τὸ πλεῖστον, ἁπαλλαγὴ, εἶξαι τῷ καιρῷ καὶ ὑπεξελθεῖν τοῖς διώκονσιν. Ἀλλὰ καὶ πάρεσο ἡμῖν, ἦ παραμυθούμενος, ἦ καὶ γνώμην δώσων, ἣ καὶ προπέμψω Ml)‘ πάντως δε αὐτῷ τῷ ὀφθῆναι ῥᾷους ποιήσων. Καὶ τό μέγιστον, εὔχου, καὶ ὑπερεύχου, μὴ καὶτοὺς λος γισμοὺς ἡμῶν βαπτισθῆναι ὑπὸ τοῦ κακοῦ καὶ τοῦ κλύδωνος · ἀλλʼ ἐν πᾶσι διαφυλάσσειν τῷ Θεῷ τὸ εὐχάριστον, ἱνα μὴ ἓν τοῖς κακοῖς δούλοις ἀριθμηθῶμεν, ἀγαθύνοντι μεν ἐξομολογούμενοι, nutriri»?! δε διὰ τῶν ἐναντίων μὴ προστιθέμενοι ” ἀλλά καὶ διʼ αὐτῶν τῶν δυσχερῶν ὠφελώμεθα, μᾶλλον «6797:16- C τεύοντες, ὅτε καὶ μᾶλλον χρῄζομεν.

### English translation (Claude)

To Urbicius the monk. You were about to be with us (and the good thing was near), to cool us at least with the tip of a finger as we burn in temptations. Then what? Our sins stood in the way and prevented your setting out, so that we suffer without cure. For as among the waves one subsides, another rises, and another is already dark with ripples, so of our evils some have ceased, some are present, and some are expected; and for the most part our one release from evils is to yield to the time and slip away from those who pursue us. But come to us, to comfort us, or to give us counsel, or to escort us on our way; in any case you will make us easier just by being seen. And, most important, pray and pray more, that our thoughts too may not be swamped by the evil and the surge, but that in all things we may keep our thankfulness to God, so that we may not be numbered among the bad servants, confessing him when he does good, but not holding to him when he corrects us by adversity; rather, let us profit even by the hardships themselves, trusting more when we need him more.

### Scripture references

- Luke 16:24: allusion, high confidence
- Ps 49:18 (48:19 LXX): allusion, medium confidence

### Translation notes

- Letter 123. Allusions: Luke 16:24 (the tip of the finger to cool); Ps 49:18 ("he will confess you when you do good to him"). Two words are garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 123 (PG 32:544a–544c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-123).

## Letter 124

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-124
- Source: PG 32:544c–545a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Theodorus that he saw his likeness in the brothers who visited, as lovers comfort themselves with a portrait.

### Greek text

Θεοδώρῳ. Λέγουσὶ τινες τοὺς ἑαλωκότας τῷ πάθει τοῦ ξοω· τος, ὅταν κατά τινα βιαιοτέραν ἀνάγκην τῶν ποθονο μένων ἀπάγωνται, εἰ πρὸς τὴν εἰκόνα τῆς 3:717:1θείσης μορφῆς ἀποβλέψειαν, τὸ σφοδρὸν invaserint τοῦ πάθους διὰ τῆς ἐν ὀφθαλμοῖς ἀπολαύσεως· Εί μὶν οὖν ἀληθῆ ταῦτα, ἣ μὴ (at), λέγειν οὐκ εχως ὃ δέ μοι πρὸς τὴν σὴν συμβέβηκεν ἆγαθότητέγοξ πʼόρρω τῶν εἰρημένων ἐστίν. Ἐπειδὴ γὰρ γέγαθε τις διάθεσις ἐμοὶ πρὸς τὴν ἱερὰν καὶ ἄδολόν σου ψυχὴν, ἶνʼ οὕτως εἴπω, ἐρωτικὴ, τὸ δὲ ἀπολειπει τῶν ποθουμένων,’ ὡς οὖδέ ἄλ)ο τι τῶν ἀγαθῶν, εν εὐκολίᾳ ἡμῖν ἐστι διὰ τὴν ἐκ τῶν ἡμαρτιῶν ριν· τίωσινʼ ἐνόμισα εἰκόνα τῆς ἀγαθάτητῄς “oguin- -..--.:_.... ε....α -.-...,ωηιξη-μη.. sum claret-'7 :re. Ac D ’γεστάτην ἓν τῇ τῶν εὐλαβεστοίτων ἡμῶν lvi-777' ιʼ γγνηή”-ήʼ- ’ ιι παρουσίᾳ ἑωρακέναι. Καὶ εἰ δίχα τούτων συνέβη τῇ σῇ με περιτυχεῖν γνησιότητι, ἐλογισάμην ἂν ἐν σοὶ κάκείνους ἑωρακέναιο διότι τῆς ἀγάπη ς, λέγω, τοσοῦτον ἐν ἑκάστῳ ὑμῶν τὸ μέτρον ἐστὶν, ὡς ἐπίσης τὴν περὶ τοῦ πλείονος ἑκάστῳ φιλονεικίαν ἐμφαίνεσθαι. Ἐπὶ τοὺτοις ηὑχαρίστησα τῷ ἁγίῳ Θεῷ, καὶ εὔχομαι, εἴπερ ἔτι ὑπολείπεταί τις χρόνος ζωῆς, γενέσθαι μοι διὰ σοῦ τὴν ζωὴν ἡδεῖαν, ὡς τό γε νῦν ἄθλιον πρᾶγμα τὸ ζῇν καὶ φευκτὸν εἶναι ἡγοῦμαι, τῆς τῶν φιλτάτων συνουσίας κεχωρισμένον. Ού γάρ ἐστι, κατὰ τὴν ἑμήν κρίσιν, ἐφʼ τις ἂν εύθυμήσειε, τῶν ἀληθῶς ἀγαπώντων δ ιεζευγμένος.

### English translation (Claude)

To Theodorus. Some say that those who have been caught by the passion of love, when by some stronger necessity they are taken away from the objects of their desire, if they look at the image of the beloved form, relieve the violence of their passion by the enjoyment of the eyes. Whether this is true or not, I cannot say; but what has happened to me with your goodness is not far from what has been said. For since I have a certain disposition toward your holy and guileless soul that is, so to speak, a lover's, and the enjoyment of what we long for, like no other good thing, is not easily ours because of the penalty of our sins, I thought that I saw a most vivid image of your goodness in the presence of our most devout brothers. And if it had happened that I met your sincerity apart from them, I would have reckoned that I had seen them also in you; for the measure of love, I say, is so great in each of you that a rivalry for the greater share appears equally in each. For this I gave thanks to the holy God, and I pray that, if any time of life still remains, my life may become sweet through you; since for now I count living a wretched thing and one to be shunned, being separated from the company of those dearest to me. For in my judgment there is nothing at which one could be cheerful when parted from those who truly love.

### Translation notes

- Letter 124. A line in the middle is garbled in the scan; it is translated by sense from what can be read.

### Citation (SBL)

Basil, Ep. 124 (PG 32:544c–545a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-124).

## Letter 125

- URL: https://sophiascriptura.com/fathers/basil-epistulae/111/#p-125
- Source: PG 32:545b–552a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: A statement of faith drawn up by Basil and signed by Eustathius of Sebasteia: the Nicene creed, read as distinguishing essence from hypostasis, with anathemas against those who call the Holy Spirit a creature.

### Greek text

Ἀντίγραφον Πίστεως ὑπαγορευθείσης παρὰ τοῦ ἁγιωτάο του Βασιλείου, ὑπέγραψεν Εὑστάθιος ὁ 256’s:στείας ἐπίσκοπος. 1. Τοὺς ἧ προληφθέντας ἑτέρᾳ πίστεως ὁμολογίᾳ καὶ μετατίθεσθαι πρὸς τὴν τῶν ὀρθῶν συνάφειαν βουλομένους, ἧ καὶ νῦν πρῶτον ἐν τῇ κατηχήσει τοῦ λόγου τῆς ἀληθείας ἰπιθυμοῦντας μενέσθαι, διδάσκεσθαι χρή τήν ὑπὸ τῶν μακαρίων Πατέρων ἐν τῇ κατὰ Νίκαιάν ποτε σνγκροτηθείσῃ συνόδῳ γραφεῖσαν Πίστιν. Τὸ δὲ αὑτό τοῦτο χρήσιμον ἆν εἴη καὶ πρὸς τοὺς ὑπόνοουμένους ἐναντίως ἔχειν τῇ ὑγιαινούσῃ διδασκαλίᾳ, καὶ συσκιάζοντας ἑαυτῶν ἁποφυγαῖς εὐπροσώποις τό τῆς κακοδο- Eia; θορόνημα. Καὶ γὰρ καὶ τούτοις αὑτάρκης ἡ ἔγκειμένη Πίστις. ’Ἠ γὰρ διορθώσαιντο ἑαυτῶν τὴν ἐν τῷ κρυπτῷ νόσονο ἦ συγκαλύπτοντες αὑτὴν ἐν τῷ βάθει, πύτοὶ τὸ κρῖμα τῆς ἀπάτης βαστάσουσιν, ἡμῖν δὶ τὴν ἀπολογίαν κούρην ἓν τῇ ἡμέρᾳ τῆς κρίσεως παρασκευάσουσιν, ὅτε ἀποκαλύψει ὁ Κύριος τὰ κρυπτὰ τοῦ σκότους, καὶ φανερώσει τὰς βουλὰς τῶν καρδιῶν. ,λαμβάνειν τοίνυν ’,αὑτοὺς όμολογοῦντας προσήκει, ὅτι πιστεύουσι κατὰ τὰ ῥήματα τὰ ὑπὸ τῶν Πατέρων ἡ μῶν ἐκτεθέντα ἐν τῇ Νικαίᾳ καὶ κατά τὴν ὑγιῶς ὑπὸ τῶν ῥημάτων τούτων ἕμφαινομένην δ ιάνοιαν. Εἰσὶ γὰρ τινες ’ οἱ καὶ ἒν ταύτῃ τῇ Πίστει δολοῦντες τόν λόγον τῆς ἀληθείας, καὶ πρὸς τό ἑαυτῶν βούλημα τὸν νοῦν τῶν ἐν ’ αὐτῇ ῥημάτων ἕλκοντες. Ὀπου γε καὶ Μάρκελλος ἐτόλτ μη σεν ἀσεβῶν είς την ὑπόστασιν τοῦ Κυρίου ἡμῶν Ἰητ σοῦ Χριστοῦ, καὶ ψιλὸν αὑτὸν ἐξηγούμενος λόγον, ἐκεῖ· ’ θεν προφασίσασθαι τὰς ἀρχὰς εἰληφέναι, τοῦ ὀμοουσίου τὴν διάνοιαν κακῶς ἐξηγούμενος. Καὶ τινες ί) Β Α τῶν ἀπὸ τῆς δυσσεβείας τοῦ Λίβυος Σαβελλίου, ὑπάσ. τασιν καὶ οὐσίαν ταυτὸν εἶναι ὑπολαμβάνοντες, ἐκεῖθεν ἕλκουσι τὰς ἀφορμὰς πρὸς τὴν κατασκευὴν τῆς βλασφημίας, ἐκ τοῦ ἐγγεγράφθαι τῇ Πίστει, ὁτιἘὰν δέ τις λέγῃ ἐξ ἐτέρας οὐσίας ἣ ὑποστάσεως τὸν Υιὸν, ἀναθεματίζιι ἡ Καθολικὴ καὶ Ἀποστολικὴ ’[ὺικλησία. Ou’ γὰρ ταυτὸν εἷπον ἐκεῖ οὐσίαν καὶ ὑπόστασιν. Εἰ γὰρ μίαν καὶ τὴν αὐτὴν ἐδήλουν ἔννοιαν αἱ φωναὶ, τίς χρεία ἦν ἑκατέρων; Ἀλλά δῆλον, ὁτι,ὡς τῶν μεν ἀρνουμένων τὸ ἐκ τῆς οὐσίας εἶναι τοῦ Πατρος, τῶν δὲ λεγόντων, οὔτε ἐκ τῆς οὐσίας ἀλλʼ ἐξ ἄλλης τινὸς ὑποστάσεως, οὕτως ἀμφότερα, ὡς ἀλλότρια τοῦ ἐκκλη σιαστικοῦ φρονήματος, ἀπηγόρευσαν. Ἐπεὶ ὅπου γε τὸ ἑαυτῶν ἐδηλουν φρόνημα, εἶπον ἐκ τῆς οὐσίας τοῦ Πατρός τόν Υἱὸν· οὐκέτι προσθέντες καὶ τὸ, ἐκ τῆς ε Β ὑποστάσεως. Ὠστε ἐκεῖνο μὲν ἐπʼ ἀθετήσεικεῐταιτοῡ πονηροῦ φρονήματος· τοῦτο δὲ φανέρωσιν ἔχει τοῦ σωτηρίου δόγματος. Δεῖ τοίνυν ὁμολογεῖν όμοούσιοντὸν Υὶὸν τῷ Πατρὶ, καθὼς γέγραπται· ὁμολογεῖν δὲ ἐν ὶδιᾳ μὲν ὑποστάσει τὸν Πατέρα, ἐν ἰδίᾳ δὲ τὸν mi, uti ἐν ἰδίᾳ τὸ Πνεῦμα τὸ ἅγιον, καθά καὶ αὐτοὶ σαφῶς ἐκδεδωκασιν. Αὐτάρκως γὰρ καὶ σαφῶς inlitterati” εἰπόντες, φῶς ἐκ φωτὸς, ὅτι ἕτερον μεν τὸ plurim φῶςν ἕτερον δὲ τὸ γεννηθὲν, φῶς μέντοι καὶφῶς· iam ἕνα καὶτὸν αὐτὸν εἶναι τὸν τῆ ς οὐσίας λόγον. Ἐγιείσθω δὴ ἡμῖν καὶ αὐτὴ ἡ Πίστις ἡ κατὰ Νίκαιαν συπρα· φεῖσα. 2. Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτοραι πάντων ὁρατῶν τε καὶ ἀοράτων ποιητήν. Καὶ εις in Κύριον Ἰησοῦν Χριστὸν τὸν Υὶόν τοῦ Θεοῦ, 7am?θέντα ἐκ τοῦ Πατρός Μονογενῆ, τουτέστιν, ἐκ τῆς ονʼ σίας τοῦ Πατρὸςο Θεὸν ἐκ Θεοῦ, φῶς ἐκ φωτὸς, 95” ἀληθινὸν ἐκ Θεοῦ ἀληθινοῦ· γεννηθέντα, οὐ ποιηθέντξ· ὁμοούσιον τῷ Πατρὶ, διʼ οὗ τὰ πάντα ἐγένετο, τά fit? τῷ οὐρανῷ καὶ τὰ ἐν τῇ γῇ, Τὸν διʼ ἡμᾶς my ἀνθρώπους καὶ διὰ τὴν ἡμετέραν σωτηρίαν κατιλθοντα , καὶ σαρκωθέντα, ἐνανθρωπὴσαντα, «abditam ἀναστάντα τῇ τρίτῃ ἡμέρᾳ, ἀνελθόντα εἰς τοὺς ογρπς νοὺς, ἐρχόμενον κρῖναι ζῶντας καὶ νεκροὺς. Καὶ "im ἅγιον Πνεῦμα. Τοὺς δε λέγοντας· Ἦν ποτε, ὅτε ονκῆῄ, καὶ πρὶν γεννηθῆναι οὐκ ἦν, καὶ ὅτι ἐξ οὐκ ὄντωνφεγε· νετο, ἦ ἐξ ἑτέρας ὑποστάσεως ἦ οὐσίας φάσκοντας avsi, ᾖ τρεπτὸν ἡ ἀλλοιωτὸν τὸν Υἱὸν τοῦ Θεοῦ, τοὺς τοξῖλ· τους ἀναθεματίζει ἡ Καθολικὴ καὶ Ἀποστολικὴ Ἐπʼ κλη σία. 3. Ἐπεὶ οὖν ενταῦθα τὰ μὲν ἄλλα ἀρκούντως καὶ Α ἀκριβῶς δίὼρισται, τὰ μιν ἐπὶ διορθώσει τῶν βλαβἐντων, τά δὲ εὶς προφυλακὴν τῶν προσδοκωμένων ὑποφυήσεθαι ὁ δὲ περὶ τοῦ Πνεύματος λόγος ἐν παραδρομῇ κεῖται οὐδεμιᾶς ἐξεργασίας ἀξιωθεὶς διὰ τὸ μηδέπω τότε τοῦτο κεκινῆσθαι τό ζήτημα, ἀλλʼ ἀνεπιβούλευτον ὶννπάρχειν ταῖς τῶν πιστευόντῶν ψυχαῖς τὴν περὶ αὐτοῦ διάνοιαν· κατά μικρὸν δε προϊόντα τὰ πονηρά τῆς ἀσεβείας σπέρματα, ἂ πρότερον μὲν ὑπὸ Ἀρείου τοῦ προστάτου τῆς αἱρέσεως κατεβλήθη, ὕστερον δὲ ὑπὸ τῶν τὰ ἐκείνου κακῶς διαδεξαμένων, ἐπὶ λύμῃ τῶν Ἐκκλησιῶν ἐξετράφη, καὶ ἠ ἀκολουθία τῆς ἀσεβείας εἰς τὴν κατά τοῦ Πνεῦματος βλασφημίαν ἀπέσκηψεν· ἀναγκαῖον πρὸς τούς μὴ φειδομένους ἑαυτῶν, μηδὲ προορωμένους τὴν ἄφυκτον ἀπειλὴν, ἣν τοῖς βλασφημοῦσιν εἰς τό Πνεῦμα τό ἅγιον ό Κύριος ἡμῶν ἐπανετείνατο, ἐκεῖνο προτείνειν, ὅτι χρὴ αύτούς ἀναθεματίζειν τοὺς λέγοντας κτίσμα τό Πνεῦμα τό ἅγιον, καὶ τοὺς νοοῦντας οὕτω, καὶ τούς μὴ ὁμολογοῦντας αὐτὸ φύσει ἅγιον εἶναι, ὡς ἔστι φύσει άγιος ό Πατήρ, καὶ φύσει ἅγιος ὁ Υἱός, ἀλλʼ ἀποξενοῦντας αύτότῆς θείας καὶ μακαρίας φύσεως. Ἀπόδειξις δε τοῦ ὀρθοῦ φρονήματος τὸ ’μὴ χωρίζειν αύτό Πατρός καί Υἱοῦ (δεῖ γὰρ ἡμᾶς βαπτίζεσθαι μὲν, ὡς παρελάβομεν πιστεύειν δέ, ὡς βαπτιζόμεθα· δοξάζειν δε, ὡς πεπιστεύκαμεν, Πατέρα καὶ Υἰὸν καὶ ἅγιον Πνεῦμα), ἀφίστασθαι δε τῆς κοινωνίας τῶν κτίσμα λεγόντων, ὡς φανερῶς βλασφημούντων· ἐκείνου διωμολαγημένου (ἀναγκαία γὰρ ἡ ἐπισημείωσις διὰ τούς συκοφάντας), ὅτι οὔτε ἀγέννητον λέγομεν τὸ Πνεῦμα τό ἅγιον· ἕνα γὰρ οἴδαμεν ἀγέννητον καὶ μίαν τῶν ὄντων ἀρχὴν, τὸν Πατέρα τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· οὔτε γεννητόνυ ἕνα γὰρ μονογενῆ ἐν τῇ παραδόσει τῆς Πίστεως δεδιδάγμεθαο τό δε Πνεῦμα τῆς ἀληθείας ἐκ τοῦ Πατρός ἔκπορεύεσθαι διδαχθέντες, ἐκ τοῦ Θεοῦ εἷναιόμολογοῦμεν ἀκτίστως. Ἀναθεματίζειν δὲ καί τοὺς λειτουρο γικόν λέγοντας τὸ Πνεῦμα τὸ ἅγιόν, ὡς διὰ τῆς φωνῆς ταύτης εἰς τὴν τοῦ κτίσματος κατάγοντας τάξιν. Τὰ γὰρ λειτουργικὰ πνεύματα κτίσματα ἡμῖν ἡ Γραφὴ παρέδωκεν, εἰποῦσα, ὅτι Πάντες εἰσὶ λειτουργικὰ πνεύματα εἰς διακονίαν ἀποστελλόμενα. Διά σε τοὺς πάντα φύροντας, καὶ μή φυλάσσοντας την ἓν τοῖς Εύαγγελίοις διδασκαλίαν, οἰναγκαίόν ἐστι καὶ τοῦτο προσδιαστείλασθαι· ὅτι φεύγειι δεί καὶ τοὺς την ἀκολουθίαν ἣν παρέδωκεν ἡμῖν ό Κύριος ίναμείβοντας, ὡς φανερῶς μαχομένους τῇ εὐσεβείᾳʼ καὶ Υἱὸν μὲν προτάσσοντας τοῦ Πατρός, Υὶοῦ δε τὸ Πνεῦμα τό ἅγιον προτιθέντας. Ἀκίνητον γὰρ καὶ ἀπαρεγχείρητον φυλάσσειν προσἠκει την ἀκολουθίαν, ἣν ἐξ αὐτῆς τοῦ Κυρίου τῆς φωνῆς παρελάβομεν, εἰπόντος· Πορευθέντες, μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρός, καὶ τοῦ Υἱοῦ, καὶτοῦ ἁγίου Πνεύματος. Ὑπογραφὴ Εὐσταοίου ἐπισκόπου, Εὖστάοιος ἐπίσκοπος σοὶ βασιλείῳ ἀναγνοὺς ἐγνώρισα, καὶ σννῄνεσαι τοῖς προγεγραμμένοις· '1':ἔγραψα δε συμπαρόντων μοι τῶν ἀδελφῶν, τοῦ ἠμετέρου Φρόντωνος, καὶ τοῦ χωρεπισκόπον Σεεὴρου, καὶ οἴλλων τινῶν κληρικῶν.

### English translation (Claude)

A copy of the faith dictated by the most holy Basil, to which Eustathius, bishop of Sebasteia, subscribed. 1. Those who have previously been committed to another confession of faith and wish to change over to the fellowship of the orthodox, or who now for the first time desire to be instructed in the word of truth, must be taught the faith written by the blessed fathers in the synod once assembled at Nicaea. This same thing would also be useful toward those who are suspected of being opposed to sound teaching and who overshadow the thought of their wrong belief with plausible evasions. For the faith set out there is sufficient for these too. For either they will correct their hidden disease, or, covering it up in the depth, they will themselves bear the judgment of their deceit, and will make our defence light for us on the day of judgment, when the Lord will bring to light the hidden things of darkness and make manifest the counsels of hearts. It is fitting, then, to receive them confessing that they believe according to the words set forth by our fathers at Nicaea and according to the meaning soundly expressed by these words. For there are some who even in this faith falsify the word of truth and drag the sense of its words to their own will. Thus Marcellus, in his impiety against the hypostasis of our Lord Jesus Christ, explaining him as a mere word, dared to claim that he had taken his starting points from there, wrongly interpreting the meaning of 'of the same essence'. And some of those who come from the impiety of Sabellius the Libyan, supposing that hypostasis and essence are the same thing, draw from there their pretexts for building up their blasphemy, from the fact that it is written in the faith: 'If anyone says that the Son is from another essence or hypostasis, the catholic and apostolic church anathematizes him.' For they did not say there that essence and hypostasis are the same. For if the words indicated one and the same notion, what need was there of both? But it is clear that, since some denied that he is from the essence of the Father, and others said that he is not from the essence but from some other hypostasis, they forbade both as alien to the church's mind. For where they set out their own mind, they said that the Son is from the essence of the Father, without adding 'from the hypostasis' as well. So the former phrase stands for the rejection of the wicked mind, while the latter contains the declaration of the saving doctrine. We must therefore confess the Son of the same essence as the Father, as it is written; and confess the Father in his own hypostasis, the Son in his own, and the Holy Spirit in his own, as they themselves have clearly handed down. For by saying 'light from light' they sufficiently and clearly showed that the light which begot is one and the light begotten another, yet light and light; so that the principle of the essence is one and the same. Let the faith composed at Nicaea itself now be added by us.
2. 'We believe in one God, the Father almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten from the Father as only-begotten, that is, from the essence of the Father; God from God, light from light, true God from true God; begotten, not made; of the same essence as the Father; through whom all things came into being, the things in heaven and the things on earth; who for us men and for our salvation came down, and was made flesh, became man, suffered, rose on the third day, ascended into the heavens, and comes to judge the living and the dead. And in the Holy Spirit. But those who say "There was once when he was not," and "Before he was begotten he was not," and that "he came into being from things that are not," or who claim that the Son of God is from another hypostasis or essence, or changeable or alterable, these the catholic and apostolic church anathematizes.'
3. Since, then, everything else here has been defined sufficiently and exactly, some things for the correction of what had been damaged and others as a precaution against what was expected to spring up, while the doctrine of the Spirit is set down in passing and was not thought to need any elaboration, because this question had not yet been raised at that time and the understanding of him in the souls of believers was unassailed; but since the wicked seeds of impiety, sown earlier by Arius the champion of the heresy and later nourished by those who wickedly succeeded to his views, have little by little grown to the ruin of the churches, and the sequence of impiety has broken out into blasphemy against the Spirit: it is necessary to put this before those who do not spare themselves and do not foresee the inescapable threat which our Lord held over those who blaspheme against the Holy Spirit, that they must anathematize those who call the Holy Spirit a creature, and those who think so, and those who do not confess that he is holy by nature, as the Father is holy by nature and the Son is holy by nature, but estrange him from the divine and blessed nature. And the proof of right thinking is not to separate him from Father and Son (for we must be baptized as we have received, believe as we are baptized, and glorify as we have believed, Father and Son and Holy Spirit), and to withdraw from the communion of those who call him a creature, as plainly blaspheming; this point being agreed (for the remark is necessary because of the slanderers), that we neither call the Holy Spirit unbegotten, for we know one unbegotten and one principle of beings, the Father of our Lord Jesus Christ; nor begotten, for we have been taught one only-begotten in the tradition of the faith; but, having been taught that the Spirit of truth proceeds from the Father, we confess that he is from God, without being created. They must also anathematize those who call the Holy Spirit ministering, as bringing him down by this word to the rank of a creature. For Scripture has handed down to us that the ministering spirits are creatures, saying: 'They are all ministering spirits sent out for service.' And because of those who confuse everything and do not keep the teaching in the Gospels, it is necessary to define this further: that one must also shun those who change the order which the Lord handed down to us, as plainly fighting against godliness, placing the Son before the Father and putting the Holy Spirit before the Son. For it is fitting to keep unmoved and untouched the order which we received from the very voice of the Lord, who said: 'Go, make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit.'
Signature of bishop Eustathius: I, Eustathius, bishop, have read this to you, Basil, and have understood it, and I have assented to what is written above. I signed in the presence of our brothers, our Fronto, Severus the chorepiscopus, and some other clerics.

### Scripture references

- 1 Cor 4:5: quotation, high confidence
- 2 Cor 4:2: allusion, medium confidence
- Matt 12:31: allusion, high confidence
- John 15:26: allusion, high confidence
- Heb 1:14: quotation, high confidence
- Matt 28:19: quotation, high confidence

### Translation notes

- Letter 125. "Of the same essence" renders ὁμοούσιος (homoousios); "essence" renders οὐσία and "hypostasis" ὑπόστασις, which Basil distinguishes here against the Sabellians. The creed quoted in section 2 is the creed of Nicaea (325) with its anathemas, translated as printed in the scan (some words of the standard text are lacking, e.g. "created" in the anathemas). Marcellus of Ancyra; Sabellius. Quotations: 1 Cor 4:5; Heb 1:14; Matt 28:19; allusions: 2 Cor 4:2; Matt 12:31–32; John 15:26.

### Citation (SBL)

Basil, Ep. 125 (PG 32:545b–552a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/111/#p-125).

## Letter 126

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-126
- Source: PG 32:552b–553a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil summons Atarbius of Neocaesarea to meet him and clear himself of reports that he had acted against the church's order and taught something akin to Sabellianism.

### Greek text

Ἀταρβίῳ. Παραγενόμενοι μέχρι τῆς Νικοπόλεως ἐπʼ ἐλπιδι τοῦ καὶ τὰς κινηθείσας ταραχὰς ἐπανορθώσασθαι, καὶ τὴν ἐνδεχομένην ἐπαγαγεῖν παραμυθίαν τοῖς ἀτάκτως καὶ παρά τόν ἐκκλησιαστικὸν Θεσμόν γενομένοις, σφόδρα ηϋυμησαμεν μὴ καταλαβοντες σου την χρηστότητα, ἀλλὰ μαθόντες ἐζεληλακέιαι σε πρὸς πᾶσαν ἔπειξιν, καὶταῦτα μεσούσης σχεδὸν τῆς συνόδου, τῆς παρʼ ὑμῶν τελουμένης.Διό away. καίως ἐπὶ τὸ γράμμα ἤλθομεν, διʼ οὖ ὑπομιμνήσκομεν ἀπαντῆσαι πρὸς ἡμᾶς, ivx αὐτὸς διὰ σαυτοῦ παραμυῦὴσῃ ἡμῶν τὴν λύπην, ἣν μέχρι Θανάτου λελυπημεθα, ἀκούσαντες ἐπὶ μέσης τῆς ἐκκλησίας τετολμῆσθαι πράγματα οὔπω μέχρι τῆς ἡμέρας ταύτης εἰς ἀκοὴν ἡμετέραν ἐλθόντα. Καὶ ταῦτα μὲν, εἰ καὶ λυπηρὰ καὶ βαρέα, ἀλλʼ ἔτι φορητὰ, διὰ τὸ εἰς ἄνθρωπον γεγενῆσθαι. ὃς, τὴν ὑπὲρ ὧν πί· πονοεν ἐκδίκησιν τῷ Θεῷ ἐπιτρέψας, ὅλος ἐστὶ τῆς εἰρήνης καὶ τοῦ μηδὲν παρὰ τὴν αὐτοῦ αἰτίαν βλαβερὸν γίνεσθαι τῷ λαῷ τοῦ Θεοῦ. Ἐπειδὴ δέ τινες τῶν τιμίων καὶ πάσης πίστεως ἀξίων ἀδελφῶν ἀπήγγειλαν ἡμῖν, ὡς περὶ τὴν πίστιν καινοτομουμένων τινῶν, καὶ λαλουμένων παρὰ σοῦ ὑπεναντίως ὑγιαινούσῃ διδασκαλίᾳ” ἐπὶ τούτοις πλέον συγκινῑσ θέντες, καὶ πολὺν ἀγῶνα ἀγωνιάσαντες τοῦ μή πού τι πρὸς τοῖς μυρίοις τραύμασιν, οἷς πέπονθεν ἡ Ἐκκλησία παρὰ τῶν εἰς τήν ἀλήθειαν τοῦ Εὕαγγελίου ἐξαμαρτόντων, ἔτι καὶ ἄλλο ἁναφυῇ κακόν, ἀνανεωθείσης τῆς παλαιᾶς τοῦ ἐχθροῦ τῆς Ἐκκλη σίας Σαο βελλίου αἱρέσεως (τούτοις γὰρ οἱ ἀδελφοὶ ἀπήγγειλαν (Ἠ) ἡμῖν συγγενῆ εἶναι τὰ εἰρημένα), τούτου ἕνεκεν ἐπεστείλαμεν, ἵνα μή ὀκνήσῃς μικρὸν διάστημα κινηθεὶς καταλαβεῖν ἡμᾶς, καὶ τήν ἐπὶ τούτοις πληροφορίαν παρασχόμενος, ήμῶν τε τήν ὀδύνην καταπραῡναι, τοῖς Θρνλλουμένοις εἰρῆσθαι παρὰ σοῦ λυπουμένας.

### English translation (Claude)

To Atarbius. Having come as far as Nicopolis in the hope of setting right the disturbances that had arisen and of bringing what comfort we could to the things done in a disorderly way and against the church's ordinance, we were very disheartened not to find your kindness, but to learn that you had driven off in all haste, and that while the synod being held by you was almost at its middle. Therefore we have necessarily resorted to writing, through which we remind you to come and meet us, so that you may yourself in person console our grief, with which we have been grieved to death, on hearing that things have been dared in the midst of the church which until this day had never come to our hearing. And these things, though painful and grievous, are still bearable, because they were done to a man who has committed to God the vengeance for what he suffered and is wholly devoted to peace and to seeing that nothing harmful happens to the people of God on his account. But since some honoured brothers worthy of all trust have reported to us that certain novelties are being introduced concerning the faith and things are said by you contrary to sound teaching, we were the more moved by this, and in great anguish lest, besides the countless wounds which the church has suffered from those who have sinned against the truth of the gospel, yet another evil should spring up, with the renewal of the old heresy of Sabellius, the enemy of the church (for the brothers reported to us that what was said is akin to it); for this reason we have written, that you may not hesitate to make a short journey to meet us, and by giving full assurance on these matters may soothe our pain and … grieved by what is rumoured to have been said by you.

### Scripture references

- Matt 26:38: echo, medium confidence

### Translation notes

- Letter 126. Words are lost near the end of the last sentence (the churches of God are the subject of "grieved"), marked "…". Echo: Matt 26:38 ("grieved to death").

### Citation (SBL)

Basil, Ep. 126 (PG 32:552b–553a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-126).

## Letter 127

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-127
- Source: PG 32:553b–553d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Eusebius that the timely arrival of bishop Jovinus consoled him for the troubles at Nicopolis.

### Greek text

Εὗσεβίῳ, ἐπισκόπὼ Σαμοσάτων. Ὀ φιλάνθρωπος Θεὸς συμμέτρους ταῖς θλίψεσι τὰς παρακλήσεις συνάπτων, καὶ παρακαλῶν τοὺς ταπεινοὺς, ἵνα μή λάθωσιν ὑπό τῆς περισσοτέρας λύπης καταποθέντες, ἴσην ταῖς ἓπιγενομέναις ἡμῖν κατὰ τήν Νικόπολιν ταραχαῖς τήν παραμυθίαν ἐπ·ήγαγε, τόν θεοφιλέστατον ἐπίσκοπον Ἰοβῖνον ἰν καιρῷ ἐπιστήσας· ὃς ὅπως εὐκαίρως ἡμῖν ἐπεφάνη, αὐτὸς ὁιηγησάσθω. Ἡμεῖς γὰρ, φειδόμενοι τοῦ μήκους τῆς ἐπιστολῆς, σιωπήσομεν· καὶ ἶνα μή δόξωμεν τοὺς ἐκ μεταβολῆς ἁγαπητοὺς ήμῖν γενομένους οἱονεὶ τῇ ὑπομνήσει τοῦ σφάλματος mnum». ’Λλλὰ παράσχοι ό ἅγιος Θεὸς ἔπιστῆναί σε τοῖς ἡμετέροις τόποις, ὥστε περιπτύξασθαι μὲν τήν σὴν σεμνοπρέπειαν, διηγήσασθαι δὲ τὰ καθʼ ἕκαστον. Πέφυκε γὰρ πως τὰ κατὰ τήν πεῖραν λυπήσαντα ψυχαγωγίαν τινὰ ἔχειν ἐν διηγήμασι. Πλήν ἀλλʼ ὑπερ ὧν τελείως ὡς πρὸς τήν εἰς ἡμᾶς ἀγάπην, προῆγουμένως δὲ καί στιβαρῶς ὡς πρὸς τήν τῶν κανόνων ἀκρίβειαν ό θεοφιλέστατος ἐπίσκοπος ἐκινήθη, ἐπαίνεσον αὐτόν, καὶ εὐχαρίστησον τῷ Κυρίῳ, ὅτι τὰ σὰ θρέμματα πανταχοῦ τὸν χαρακτῆρα τῆς σῆς σεμνότητος δείκνυσιν.

### English translation (Claude)

To Eusebius, bishop of Samosata. God, who loves mankind, who joins comforts proportioned to afflictions and comforts the humble lest they be swallowed up unawares by excessive grief, has brought us a consolation equal to the disturbances that befell us at Nicopolis, by sending the most God-beloved bishop Jovinus at the right time. How opportunely he appeared to us, let him tell himself. For we, sparing the length of the letter, will keep silent; and also so that we may not seem to brand, as it were, by recalling their fault, those who by their change of mind have become dear to us. But may the holy God grant that you come to our parts, so that we may embrace your reverence and tell you everything in detail. For somehow things that grieved in experience give a certain delight in the telling. However, for the way in which the most God-beloved bishop acted, perfectly as regards his love for us, and above all firmly as regards the exactness of the canons, praise him, and give thanks to the Lord that your nurslings everywhere show the stamp of your reverence.

### Scripture references

- 2 Cor 7:6: allusion, medium confidence
- 2 Cor 2:7: echo, medium confidence

### Translation notes

- Letter 127. One word ("afflictions") is garbled in the scan and supplied by a logged correction; another ("brand") is translated by sense. Echoes: 2 Cor 1:4; 7:6; 2:7.

### Citation (SBL)

Basil, Ep. 127 (PG 32:553b–553d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-127).

## Letter 128

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-128
- Source: PG 32:553d–557d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil refuses to be reconciled with Eustathius's party until it answers plainly whether it holds communion with those who reject Nicaea and call the Spirit a creature.

### Greek text

Εὗσεβίῳ, ἐπισκόπῳ Σαμοσάτων. 1. Ἐγὼ τήν περὶ τὸ εἰρηνεύεσθαι τὰς Ἐκκλησίας τοῦ Κυρίου σπουδὴν ἔργω μὲν ἐνδείξασθαι ἀξίως οὒπω δεδύνημαι· ἐν δε τῇ καρδίᾳ μου τοσαυτην ilus ἐπιθυμίαν φημὶ, ὥστε ἡδέως ἀν καὶ τὴν ζωὴν τὴν ἐμαυτοῦ προέσθαι ὑπὲρ τοῦ τὴν ύπό τοῦ πονηροῦ ἐξαφθεῖσαν φλόγα τοῦ- μίσους κατασεισθῆναι. Κοιὶεὶ μὴ τῆς ἐπιθυμίας ἕνεκεν τῆς κατά τὴν εἰρήνην ἠνεσχόμην ἐγγίσαι τοῖς κατά Κολώνειαν τόποις, μὴ εἰρηα νευθείη μοι ἠ ζωή. Εἰρήνην μέντοι τὴν ἀληθινὴν τὴν ὑπʼ αὑτοῦ τοῦ Κυρίου καταλειφθεῖσαν ἡμῖν ἐπι· ζητῶ· καὶ ὃ παρεκάλεσά μοι εἰς πληροφορίαν ὑπάρξαι, οὐκ ἀλλο τι ἐπιθυμοῦντός ἰστιν ἦ τῆς ἄληθινῆς εἰρήνης, κᾶν ἄλλως τινες διαστρέφοντες τήν ἀληθειαν ἐξηγῶνται. Ἐκεῖνοι μὶν οὖν κεχρῆσθωσαν ταῖς γλώσσαις αὐτῶν ἐφʼ οἱ βούλονται· πάντως γὰρ αὐτοῖς ποτε τῶν ῥημάτων τούτων μεταμελήσει. 2. Τὴν δί σὴν ὁσιότητα παρακαλῶ μεμνῆσθαι τῶν ἐξ ἀρχῆς προτάσεων, καὶ μη παράγεσθαι ἄλλας ἀπο. κρίσεις ἀντʼ ἄλλων ἐρωτημάτων δεχόμενον, μηδὲ ποιεῖν ἐνεργά τὰ σοφίσματα τῶν ἄνευ τῆς περὶ τὸ λέγειν δυνάμεως ἀπʼ αὐτῆς μόνης τῆς γνώμης δεινότατα πάντων τὴν ἀλήθειαν κακουργούντων. Προο ἐτεινα γὰρ ἀπλᾶ καὶ σαφῆ καὶ εὐμνημόνευτα ῥήματα· εἰ τοὺς μὴ δεχομένους τὴν ἐν Νικαίᾳ πίστιν παραιτούμεθα εἰς κοινωνίαν, καὶ εἰ μετά τῶν κτίσμα λέγειν τὸ Πνεῦμα τὸ ἅγιον ἀποτολμώντων τὸ μέρος ἔχειν οὐκ ἀνεχόμεθα. Ὀ δὲ, ἀντὶ τοῦ πρὸς ἔπος ταῖς ἱρωτήσεσιν ἀποκρίνασθαι, ἐκεῖνα ἡμῖν ἐρραψῴδησεν ἅπερ ἀπέστειλας - καὶ τοῦτο οὐκ ὠφελείᾳ γνώμης, ὡς ἄν τῳ δόξαι, οὐδὲ τῷ μὴ δύνασθαι συνορᾷν τὸ ἀκόλουθον. Ἀλλʼ ἐκεῖνο ληίζεται, ὅτι, ἀρνούμενος ἡμῶν τὴν πρότασιν, τοῖς λαοῖς ἑαυτὸν κατάδηλον ποιήσει ο συντιθέμενος δε ἡμῖν, τῆς μεσότητος ἀποστήσεται, ἧς οὐδὲν αὐτῷ μέχρι τοῦ νῦν γέγονε προτιμότερον. Μὴ τοίνυν ἡμᾶς κατασοφιζέσθω, μηδὲ μετά τῶν ἄλλων καὶ τὴνσέν παρακρουὼθω φρόνησιν · ἀλλά σύντομον ἡμῖν λόγον ἀποστειλάτω πρὸς τό ἐρώτημα, ἣ ὁμολογῶν τήν κοί· νωνίαν πρὸς τοὺς ἐχθροὺς τῆς πίστεως, ᾖ ἀρνούμενος. Ἐὰν ταῦτα συμπείσῃς αὐτὸν, καὶ πέμψῃς μοι ὀρθὰς, καὶ οἵας εὔχομαι, τὰς ἀποκρίσεις· ἐγὼ εἰμι ὁ τά κατόπιν πάντα ἡμαρτηκὼς· ἐγὼ δέχομαι πᾶσαν τὴν αἰτίαν ἐκείνην ἐπʼ ἑμαυτόν· τότε με ἀπαίτει ταπεινοφροσύνης ἐπίδειξιν. Ἕως δʼ ἂν μηδὲν 7Mται τούτων, σόγγνωθι, θεοφιλέστατε Πάτερ, μὴ δυνα· μένῳ μετά ὑποκρίσεως θυσιαστηρίῳ Θεοῦ παρεστάναι° El γὰρ μὴ τοῦτο ἐφοβούμην, τίνος ἕνεκα ἐμαυτόν ἓχωριζον Εὐίππίου, τοιούτου μεν τά περὶ λόγους, τοσοῦτον δε χρόνῳ προήκοντος, τοσαῦτα δὲ τῆς πρὸς ἡμᾶς φιλίας δίκαια* κεκτημένου ; Εἰ δε ἰκεῖνα καλῶς καὶ προσηκόντως ὑπὲρ τῆς ἀληθείας ἔπράα ξαμεν, γελοῖον δήπου τοῖς τὰ αὖτά ἐκείνῳ λέγουσι διὰ τῆς τῶν εὐφυῶν τούτων καὶ χαριέντων μεσότητος συναπτόμενον φαίνεσθαι. 3. Οὐ μὴν οὐδὲ παντελῶς μοι δοκεῖ τῶν μὴ δεχομένων τὴν πίστιν ἀλλοτριοῦν ἑαυτοὺς, ἀλλὰ ποιήσασθαί τινα τῶν ἀνδρῶν ἐπιμέλειαν κατὰ τοὺς παλαιοὺς θεσμοὺς ῆς ς, καὶ ἐπιστεῖλαι αὐτοῖς ἀπὸ μιᾶς γνώμης, πᾶσαν παράκλησιν μετʼ εὐσπλαγχνίας προσάγοντας, καὶ τὴν τῶν Πατέρων πίστιν προτεινομένους, προκαλεῖσθαι αὐτοὺς εἰς συνάφειαν θ κᾶν μὲν πείσωμεν, κοινῶς αὐτοῖς ἔνι-»θῆναι · ἐὰν δ 'e ἆποτύχωμεν, ἀρκεῖσθαι ἡμᾶς ἀλλήλοις, τὸν δέ ἓπαμφοτερισμὸν τοῦτον ἐξορίσαι τοῦ ἤθους, ἁναλαβόντας τὴν sca-77mm καὶ ἄδολον πολιτείαν, συνίζων οἱ ἐξ αρχῆς προσελθόντες τῷ λόγῳ. Ἦν γὰρ, φησὶ, τῶν πιστευσάντων καρδία καὶ ψυχὴ μία, Ἐὰν μὲν οὖν πεισθῶσί σοι, ταῦτα ἄριστα· εἰ δὲ μὴ, γνωρίσατε τοὺς πολεμοποιοὺς, καὶ παύσασθε ἡμῖν τοῦ λοιποῦ περὶ διαλλαγῶν ἔπι στῦλοντες·

### English translation (Claude)

To Eusebius, bishop of Samosata. 1. My zeal for the peace of the churches of the Lord I have not yet been able to show worthily in deed; but I say that I have so great a desire for it in my heart that I would gladly give up even my own life so that the flame of hatred kindled by the evil one might be put out. And if it was not for the sake of my desire for peace that I endured to approach the region of Colonia, may my life not be at peace. It is the true peace, however, the one left to us by the Lord himself, that I seek; and what I asked to have given me as assurance is the wish of one who desires nothing other than true peace, even if some, distorting the truth, interpret it otherwise. Let them use their tongues for whatever they want; surely they will one day repent of these words. 2. But I beg your holiness to remember the original proposals, and not to be led astray by accepting answers to other questions instead, nor to make effective the sophistries of men who, without any power of speech, by sheer cunning of mind are the cleverest of all at doing harm to the truth. For I proposed simple, clear, and easily remembered words: whether we refuse communion to those who do not accept the faith of Nicaea, and whether we refuse to have our lot with those who dare to say that the Holy Spirit is a creature. But he, instead of answering the questions word for word, strung together for us those things which you sent; and this not from simplicity of mind, as one might think, nor from inability to see what follows. But this is what he is calculating: that by denying our proposal he will make himself plain to the people, while by agreeing with us he will depart from the middle position, than which nothing has been more valued by him until now. Let him not, then, outwit us, nor mislead your prudence along with the rest; but let him send us a short answer to the question, either confessing communion with the enemies of the faith or denying it. If you persuade him to this and send me right answers, such as I pray for, then I am the one who has done wrong in everything up to now; I take all that blame on myself; then demand of me a display of humility. But as long as none of this happens, forgive me, most God-beloved father, if I cannot stand at the altar of God with hypocrisy. For if I did not fear this, why would I have separated myself from Euippius, a man of such learning, so advanced in years, possessing such claims of friendship with us? And if we acted rightly and fittingly on behalf of the truth in that case, it is surely ridiculous to be seen joined, through the middle position of these clever and charming people, with those who say the same things as he.
3. Yet it does not seem to me that we should altogether estrange ourselves from those who do not accept the faith, but should take some care of the men according to the ancient ordinances of love, and write to them with one mind, offering every exhortation with compassion and proposing the faith of the fathers, and so invite them to union; and if we persuade them, be united with them in common; but if we fail, be content with one another, and banish this double-dealing from our character, taking up again the evangelical and guileless way of life in which those who first came to the word lived. For, it says, 'the heart and soul of those who believed was one.' If, then, they are persuaded by you, that is best; but if not, recognize the warmongers, and stop writing to us any more about reconciliations.

### Scripture references

- John 14:27: allusion, medium confidence
- Acts 4:32: quotation, high confidence

### Translation notes

- Letter 128. "He" is probably Eustathius of Sebasteia, whose answer Eusebius had forwarded. Euippius was a bishop with whom Basil had broken communion over doctrine. Two words in section 3 are garbled in the scan and translated by sense ("of love", "evangelical"). Quotation: Acts 4:32; allusion: John 14:27.

### Citation (SBL)

Basil, Ep. 128 (PG 32:553d–557d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-128).

## Letter 129

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-129
- Source: PG 32:560a–561b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Meletius why he named Apollinarius as near to Sabellianism, reports a delay in the emperor's action against him, and suggests what the letter to the Western bishops should say.

### Greek text

Καὶ ὡσαύτως ἐπὶ τοῦ Πνεύματος, καθὸ δὴ εἷς Θεὸς ἡ Τριάς. Ταῦτά ἐστι τὰ θρυλλούμενα, ἃ οὐδέποτε δύναμαι πιστεῦσαι πλάσματα εἶναι τῶν περιφερόντων, εἱικαὶ ὅτι ἐκ τῆς καθʼ ἡμῶν συκοφαντίας οὐδὲν λογίζομαι αὐτοῖς ἀτόλμητον εἶναι. Γράφοντες γάρ τισι τῶν καθʼ ἑαυτοὺς, καὶ προσθέντες τὴν καθʼ ἡμῶν διαβολήν, ἐπήγαγον ταῦτα, ῥή ματα μὲν αἰρετικῶν ὀνομάσαντες, τὸν δὲ πατέρα τῆς συγγραφῆς ἀποκρυψάμενοι, ἱνα τοῖς πολλοῖς ἡμεῖς νομισθώμεν εἶναι οἱ λογογράφοι. Πλὴν ἀλλʼ οὐκ ἂν μέχρι τοῦ καὶ ῥήματα συνθεῖναι προῆλθεν αὐτῶν ἠ ἐπίνοια, ὧς γε ἐμαυτὸν πείθω. Ὀθςν, ὑπὲρ τοῦ καὶ τὴν καθʼ ἡμῶν κρατοῦσαν βλασφημίαν ἀπώσασθαι, καὶ δεῖξαι πᾶσιν, ὡς οὐδὲν ἡμῖν ἑστι κοινόν πρὸς τοὺς ἐκεῖνο λέγοντας, ἠναγκάσθημεν μνησθῆναι τοῦ ἀνδρὸς, ὡς προσεγγίζοντος τῇ ἀσεβείᾳ τοῦ Σαβελλίου. Καὶ ταῦτα μὶν εἰς το σοῡτον. 2. Ἀπὸ δὲ τοῦ στρατοπέδου ἧκέ τις ἀγγέλλων, iniri πρώτῃ κινήσει τοῦ κρατοῦντος, ἣν ἐκίνησαν miro-1 oi τὰς διαβολὰς ἡμῶν καταχέοντες, γεγενῆσθαί τινα καί δευτέραν γνώμην, ὥστε μὴ δοθῆναι ἡμᾶς ἐκδότους τοῖς κατηγόροις, μήτε παραδοθῆναι ἡμᾶς τῷ ἐκείνων θελήματι, ὅπερ ἦν ἐξ ἀρχῆς όρισθέν ο ἀλλά τινα γενέσθαι τέως ἀναβολήν. Ἐὰν οὖν ἦ ταῦτα μένῃ, ἦ τούτων τι δόξῃ φιλανθρωπότερον, σημανοῦμεν σου τῇ θεοσεβείᾳ.Ἐάν δὲ κρατῇ τὰ πρότερα, οὐδὲ τοῦτό σε λήσεται. 3. Ὀ μέντοι ἀδελφὸς Σαγκτίσσιμος πάντως ἐστὶ παρʼ ὑμῖν πάλαι, καὶ ἂ ἐπιζητεῖ, δῆλα γέγόνετῇ τελειότητί σου, Εἰ οὖν φαίνεται ἀναγκαῖόν τι ἔχειν ἡ πρὸς τοὺς δυτικοῦς ἐπιστολὴ, καταξίωσον τνπώσας αὐτὴν διαπέμψασθαι ἡμίν, ὥστε ποιῆσαι ὑπογραφῆναι παρὰ τῶν ὁμοψύχων, καὶ ἑτοίμην ἔχειν τὴν ὑπογραφὴν, ἓν χάρτῃ κεχωρισμένῳ ίντιτνο πωμένην, ὃν δυνάμεθα συνάψαι τῷ παρὰ τοῦ ἁδελφοῦ ἡμῶν τοῦ συμπρεσβυτέρου περικομιζομίνῳ. Ἐγὼ μὲν γὰρ, οὐδὲν εὑρὼν συνεκτικὸν ἓν τῷ ὑπομνηστικῷ, οὐκ ἔσχον ὑπὲρ οὗ ἐπιστείλω τοῖς έν τῇ δύσει. Τὰ μεν γὰρ ἀναγκαῖα προείληπται · τὰ δί περιττά γράφειν παντελῶς μάταιον. Περὶ δὲ τῶν αὐτῶν ἐνοχλεῖν μὴ καὶ γελοῖον ein; Ἐκείνη δέ μοι ἔδοξεν ὥσπερ ἀγύμναστος εἶναι ἡ ὑπόθεσις, καὶ χώραν παρέχειν γράμμασι, τὸ παρακαλέσαι αὐτοὺς, μή ἀκρίτως δέχεσθαι τὰς κοινωνίας τῶν ἐκ τῆς ἀνατολῆ ς ἀφικνουμένων ' ἀλλʼ ἅπαξ μίαν μερίδα ἐκλεξαμένους, τοὺς λοιποὺς ἑκ τῆς μαρτυρίας τῶν κοινωνικῶν προσλαμβάνεσθαι ' καὶ μὴ παντι τῷ πίστιν γράφοντι ἐπὶ προφάσει δὴ τῆς όρθοδοξίας προστίθεσθαι. Οὗτω γὰρ εὑρεθήσονται τοῖς μαχομένοις κοιο νωνοῦντες, οἱ τὰ μὲν ῥήματά πολλάκις τὰ αὐτά προβάλλονται, μάχονται δε ἀλλήλοις, ὅσον οἱ πλεῖστον διεστηκότες. Ἱνʼ οὖν μὴ ἐπὶ πλεῖον ἡ αἵρεσις ἱξάπτηται τῶν πρὸς ἀλλήλους διαστασιαζόντων ἁντιπροβαλλομένων τὰ παρʼ αὐτῶν γράμματα, παρα· κληθῆναι αὐτοὺς εδ ει, κεχριμένας ποιεῖσθαι καὶ τὰς τῶν ἐντυγχανόντων αὐτοῖς κοινωνίας, καὶ τὰς ἐγγράφως γινομένας κατὰ τόν τύπον τῆς Ἐκκλησίας.

### English translation (Claude)

… and likewise in the case of the Spirit, in so far as the Trinity is one God.' These are the things being talked about, which I can never believe to be fictions of those who circulate them, even though, after their slander against us, I think nothing is beyond their daring. For in writing to some of their own party and adding their calumny against us, they appended these things, calling them the words of heretics but concealing the father of the writing, so that most people might think that we were the authors. Yet, as I persuade myself, their invention would not have gone so far as to compose the words as well. Hence, in order to repel the blasphemy prevailing against us and to show everyone that we have nothing in common with those who say such things, we were compelled to mention the man as coming close to the impiety of Sabellius. So much for that. 2. Someone came from the court reporting that, after the first move of the ruler, which those who pour slanders on us had stirred up, a second opinion was reached, so that we should not be surrendered to our accusers nor delivered to their will, as had been decided at first, but there should be a delay for the present. If, then, either this stands or something more humane than this is decided, we will let your piety know; and if the former decision prevails, that too will not escape you. 3. Our brother Sanctissimus has surely long been with you, and what he seeks has been made clear to your perfection. If, then, the letter to the Westerners seems to need anything, deign to draft it and send it to us, so that we may have it signed by those of one mind and have the signature ready, written on a separate sheet which we can attach to the one being carried round by our brother the fellow presbyter. For my part, finding nothing coherent in the memorandum, I had nothing to write about to those in the West. For the necessary things have been said already, and to write superfluous things is altogether vain; and to trouble them about the same things, would it not be ridiculous? But this seemed to me a subject not yet worked over, and one that gives room for a letter: to urge them not to receive indiscriminately the communion of those who come from the East, but, having once chosen one party, to receive the rest on the testimony of those in communion with it, and not to join everyone who writes a creed on the pretext of orthodoxy. For in this way they will be found in communion with those who fight one another, who often put forward the same words but fight one another as much as those who differ most. So that the heresy may not be further inflamed while those quarrelling with one another put forward against each other the letters they have received from the West, they ought to be urged to make discriminating both the communions they grant to those who meet them and those made in writing, according to the pattern of the church.

### Translation notes

- This staged ref is Letter 129, to Meletius of Antioch. Its opening (which names Apollinarius and quotes the document attributed to Basil, whose last words begin this ref) is lost in the scan and marked "…". "The man" is Apollinarius of Laodicea.

### Citation (SBL)

Basil, Ep. 129 (PG 32:560a–561b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-129).

## Letter 130

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-130
- Source: PG 32:564a–564d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil explains to Theodotus why he has broken with Eustathius of Sebasteia, who has attacked him, offered an Arian creed, and reportedly re-ordained clergy.

### Greek text

ἃς καθʼ ἡμῶν συνέγραψε διαπεμψάμενος. Τῆς μὶν οὖν κοινωνίας ἡμῶν αὐτὸς ἀπέρρηξεν ἑαυτὸν, μήτε κατὰ τὸν ὡρισμένον τόπον συνδραμεῖν ἡμῖν ἀνασχόμενος, μήτε τοὺς μαθητὰς ἑαυτοῦ παραγαγὼν, ὅπερ ὑπέσχετο ἀλλὰ καὶ ἡμᾶς στηλιτιύων ἐν πανδήμοις συνόδοις, μετὰ τοῦ Κίλικος Θεοφίλου, γυμνῇ καὶ ἀπαρακαλύπτῳ τῇ βλασφημίᾳ, ὡς ἀλλότρια τῆς ίαντοῡ ὃίὸασκαλίας ταῖς ψυχαῖς τοῦ λαοῦ inmtραντας δόγματα. Ἱκανὰ μὲν οὖν ἧν καὶταῦτα πᾶσαν ἡμῶν τὴν πρὸς αὐτὸν συνάφειαν διαλῦσαι Ἐπιιο δὴ δὲ καὶ si; Κιλικίαν ἐλθὼν, καὶ συντυχὼν Γιλασίῳ τινὶ, πίστιν αὐτῷ ἐξέθετο, ἢν μόνου ἦν Ἀρείου συγγράψαι, καὶ εἶ τις αὐτοῦ γνήσιος μαθητής· τότε δὴ καὶ πλέον πρὸς τὸν χωρισμὸν ἐβεβαιώθημεν · λογισάμενοι, ὅτι οὔτε Αἰθίοψ ἀλλάξει ποτὶ τὸ δέρμα αὐτοῦ, οὔτε πάρδαλις τὰ ποικίλματα αὐτῆ ς, οὔτε ὁ ίν διαστρόφοις δόγμασι συντραφεὶς ἀποτρίψασθαι δύναται τὸ κα· κόν τῆς ἁὶρίσεως. 2. Ἐπενεανιιύσατο δὲ τούτοις καὶ γράψας καθʼ ἡμῶν, μᾶλλον δὲ συγγράψας λόγους μακραῖς πάσης λοιδορίας καὶ συκοφαντίας γέμοντας· ὑπὲρ ὧν οὐδὲν ἀπεκρινάμεθα τέως, διὰ τὸ διδαχθῆναι παρὰ τοῦ Ἀποστόλου, μὴ ἑαυτοὺς ἐκδικεῖν, ἀλλὰ διδόναι τόπον τῇ ὀργῇ ο καὶ οἶμα ἐννοήσαντες τὸ βάθος τῆς ὑποκρίσεως, μεθʼ ἧς πάντα τὸν χρόνον ἡμῖν προσηνέχθη, ἀφασία τινὶ ὑπʼ ἐκπλήξεως κατεσχέθπμει, Εἰ ὁδε καὶ μηδὲν ἦν ἐκείνων, τὸ ὀπόγυον τοῦτο, τὸ τολμηθὲν αὐτῷ, τίνὶ οὐκ ἆν φρίκην καὶ ἀποστροφὴν παντελῆ τοῦ ἀνδρὸς ἐνεποίησεν; ὃς γε, ὡς ἀκούω (εἴγε ἀληθὴςό λόγος, καὶ μὴ πλάσμα ἐστὶν ἐπὶ δια· βολῇ συντεθὲν), ὅτι καὶ ἀναχειροτονῆσαί τινας ἐτολμησεν, ὁμέχρι σήμερον οὐδεὶς τῶν αἱρετικῶν ποιήσας φαίνεται. Πῶς οὖν δυνατὸν πράως φέρειν ἡμᾶς τὰ τοιαῦτα, καὶ ἰάσιμα εἶναί νομίζειν τοῦ ἀνδρὸς τά ἁμαρτήματα; Μὴ τοίνυν ψευδέσι λόγοις παράγεσθε, μηδῆ ὑπονοίαις ἀνδρῶν πάντα εὐκόλως πρὸς τὸ κακὸν ἐκλαμβανὸντων πείθεσθε, ὡς ἄρα ἡμεῖς ἀδιάφορα τιθέμεθα τὰ τοιαῦτα. Γίνωσκε γὰρ, ποθεινότατε ἡμῖν καὶ τιμιώτατε, ὅτι οὔπω οἶδα τοσοῦτον πένθος ἄλλοτε τῇ ψυχῇ μου παραδεξάμενος, ὅσον νῦν, ὅτε ἤκουσα τῶν ἐκκλησιαστικῶν θεσμῶν τὴν σύγχυσιν. Ἀλλὰ μένον εὔχου, ἶνα δῴη ἡμῖν ὁ Κύριος μηδὲν κατὰ θυμὸν ἐνεργεῖν, ἀλλʼ ἔχειν τὴν ἀγάπην, ἣτις οὐκ ἀσχημονεῖ, οὐ φυσιοῦται. Ὅρα γὰρ ὅπως οἰ μὴ ἔχοντες ταύτην ἐπήρθησαν μὴν ὑπὲρ τά μέτρα τὰ ἀνθρώπινα, ίνασχημονοῦσι δὲ τῷ βίῳ, κατατολμῶν· τες πράξεων, ὧν ὁ,παρελθὼν χρόνος οὐκ ἔχει τά ὑποδείγματα.

### English translation (Claude)

… which he wrote against us and sent round. He himself broke away from our communion, neither consenting to meet us at the appointed place nor bringing his disciples, as he had promised; but he even pilloried us in public synods, together with Theophilus the Cilician, with naked and undisguised blasphemy, as having sown in the souls of the people doctrines alien to his own teaching. These things were enough to dissolve all our connection with him. But when he also went into Cilicia and, meeting a certain Gelasius, set out for him a creed which only Arius could have written, or some genuine disciple of his, then indeed we were still more confirmed in the separation, reckoning that neither will the Ethiopian ever change his skin nor the leopard its spots, nor can one brought up in perverse doctrines rub off the evil of heresy. 2. He has further run riot by writing against us, or rather by composing long discourses full of every abuse and calumny; to these we have so far made no reply, because we were taught by the apostle not to avenge ourselves but to give place to wrath; and also because, considering the depth of the hypocrisy with which he has dealt with us all along, we were held by a kind of speechlessness from astonishment. But even if none of those things had happened, this recent deed dared by him, whom would it not fill with horror and complete aversion to the man? For, as I hear (if the report is true and not a fiction composed for slander), he has dared even to re-ordain some, which no heretic up to today appears to have done. How then can we bear such things mildly, and think the man's sins curable? Do not, then, be led astray by false words, nor be persuaded by the suspicions of men who readily take everything in a bad sense, that we treat such things as indifferent. For know, most beloved and most honoured friend, that I do not know that I ever before received so much grief into my soul as now, when I heard of the confusion of the church's ordinances. But only pray that the Lord may grant us to do nothing in anger, but to have the love that does not behave unbecomingly, is not puffed up. For see how those who do not have it have been lifted up beyond human measure and behave unbecomingly in their life, daring deeds of which past time has no examples.

### Scripture references

- Jer 13:23: quotation, high confidence
- Rom 12:19: allusion, high confidence
- 1 Cor 13:4: allusion, high confidence

### Translation notes

- This staged ref is Letter 130, to Theodotus of Nicopolis; its opening sentences are lost in the scan and marked "…". Quotation: Jer 13:23; allusions: Rom 12:19; 1 Cor 13:4–5.

### Citation (SBL)

Basil, Ep. 130 (PG 32:564a–564d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-130).

## Letter 131

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-131
- Source: PG 32:565a–568d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Olympius that the writings used to accuse him are not his, that some are Apollinarius's, and that he neither teaches three gods nor communicates with Apollinarius.

### Greek text

Ὀλυμπίῳ 1). 1. Ὄντως ἡ τῶν ἀπροσδοκήτων ἀκοὴ ἵκανή ἔστι ποιῆσαι ἀνθρώπου ἠχῆσαι ἀμφότερα τὰ ὦτα. Ὀ καὶ ἐμοὶ νῦν συνέβη. Εἰ γὰρ καὶ τὰ μάλιστα γε·γυμνασμέναις μου λοιπὸν ταῖς ἀκοαῖς προσέπεσε τὰ περιφερόμενα καθʼ ἡμῶν ταῦτα συντάγματα, διὰ τὸ καὶ προτερον αὐτὸν ἔμε δεδέχθαι τὴν ἐπιστολὴν, πρέπουσαν μὲν ταῖς ἐμαῖς ἁμαρτίαις, οὐ μὴν προσ·δοκηθεῖσοὲν ποτε γραφήσεσθαι παρὰ τῶν ἐπιστειλάντων ἀλλʼ ὅμως τὰ δεύτερα τοσαύτην ὑπερβολὴν ἐφάνη ἡμῖν ἔχειν ἐν ἑαυτοῖς τῆς πικρίας, ὥστε ἔπιποτ-ἧσαι τοῖς προλαβοῦσι. Πῶς γὰρ οὐ μικροῦ τῶν φρενῶν ἔξω ἐγενόμην τῶν ἐμαυτοῦ, ἐντυχὼν τῇ πρὸς τὸν εὐλαβέστατον ἀδελφὸν Δαζίναν ἐπιστολῇ, μυρίων ὕβρεων καὶ κατηγοριῶν ἀγορήτων γεμούσῃ καθʼ ἡμῶν καὶ ἐπαναστάσεων, ὡς ἐν τοῖς χαλεπωτάτοις ἡμῶν κατὰ τῆς Ἐκκλησίας βουλεύμασιν εὖρεθέντωη Εὐθὺς δε καὶ ἀποδείξεις τοῦ ἁληθεῖς εἶναι τὰς καθʼ ἡμῶν ’βλασφημίας ἐπήχθησαν ἀπὸ συγγράμματος οὐκ οἶδα ὑπὸ τίνος γραφέντος, Μέρη μεν γὰρ ἐπέγνων, ὁμολογῶ, παρὰ τοῦ Λαοδικέας Ἀπὸλιναρίου γεγράφθαι, καὶ αὐτὰ οὐδὲ ἀναγνοὺς ἕξ ἔργου ποτὲ, ἁλλ ἀκούσας ἑτέρων ἀπαγγειλάντων. ’Δλλα δέ τινα εὗρον ἐγγεγραμμένα, ἂ μήτε ἀνέγνων ποτε, μήτε ἑτέρου λέγοντος ἣκουσαʼ καὶ τούτων ὁ μάρτυς ἐν οὐρανῷ πιστός. Πῶς οὖν οἱ τὸ ψεῦδος ἀποστρεφόμενοι, οἱ τὴν ἀγάπην πλήρωμα εἶναι τοῦ νόμου δεδιδαγμένοι, οἱ τὰ ἀσθενὴματα τῶν ἀδυνάτων βαστάζειν ἐπαγγελλόμενοι, ταύτας ἠμῖν κατεδέξαντο τὰς συκοφαντίας ἐπενεγκεῖν, ἀπʼ ἀλλοτρίων συγγραμμάτων ἡμᾶς κατακρῖναι, πολλὰ λογισάμενος κατʼ ἐμαυτὸν, ἐπινοεῖν τὴν αἰτίαν οῦκ ἔχω, εἰ μὴ, ὅπερ ἐξ ἀρχῆς εἰπον, μέρος ἔκρινα εἶναι τῶν ὀφειλομένων μοι διὰ τὰς ἁμαρτίας κολάσεων, καὶ τὴν ἐπὶ τούτοις λύπην. 2. Πρῶτον μεν γὰρ κατεπένθησα τῇ ψυχῇ, ὁτι ὠλιγώθησαν αἱ ἀλήθειαι ἀπὸ τῶν υἱῶν τῶν ἀνθρὼπωνο ἔπειτα δὲ και ἐφοβήθην αὐτὸς περὶ ἐμαυτοῦ, μή ποτε πρὸς ταῖς ἄλλαις ἁμαρτίαις καὶ τήν μισανθρωπίαν πάθω, οὐδὲν πιστὸν ἐν οὐδενὶ λογιζο· μενος εἶναι, εἰπερ οἱ εἰς τὰ μέγιστα παρʼ ἐμοῦ πιστευθέντες τοιοῦτοι μεν περὶ ἐμὲ, τοιοῦτοι δὲ περὶ αὐτὴν ἐφάνησαν τὴν ἀλήθειαν. Γίνωσκε τοίνυν, ἀδελφέ, καὶ πᾶς ὅστις τῆς ἀληθείας φίλος, μήτε ἐμὰ Β εἶναι τὰ συντάγματα, οὔτε ἀρέσκεσθαι αὐτοῖς, ἐπεὶ μὴ τῇ ἐμῇ γνώμη συγγεγράφθαι. Εἰ δὲ ἐπέστειλά ποτε πρὸ πολλῶν ἐνιαυτῶν ’Δπολιναρίερ ἡ ἀλλῳ τινὶ, ἐγκαλεῖσθαι οὐκ ὀφείλω, Οὔτε γὰρ αὖ· τὸς ἐγκαλῶ, εἰ τις ἐκ τῆς ἑταιρίας τινὸς εἰς αἰρεσιν ἀπεσχίσθη (οἴδατε δὲ πάντως τοὺς iratos; κᾶν ὀνομαστὶ μὴ λέγω), διότι ἕκαστος ἰδίᾳ ἐξαιφτίᾳ ἀποθανεῖται. Ταῦτα νῦν μὲν ἀπεκρινάμην πρὸς τὸν ἀποσταλέντα τόμονο ἶνα αὐτὸς τε εἰδείης τὴν ἀλήθειαν, καὶ τοῖς βουλομένοις μὴ κατέχειν ὡς έν ἀδικίᾳ τὴν ἀλήθειαν φανερὰν καταστήσῃς ἐὰν δε δέῃ καὶ πλατύτερον ὑπὲρ ἑκάστου τῶν ενεχθέντων ἡμῖν ἀπολογήσασθαι, καὶτοῦτο ποιήσομεν, τοῦ Θεοῦ συνεργοῦντος. ’Πμεῖς, ἁδελφε Ὀλύμπιε, οὔτε τρεῖς θεοὺς λέγομεν, οὗτεο Ἀπολιναρίῳ C κοινωνοῦμεν.

### English translation (Claude)

To Olympius. 1. Truly the report of unexpected things is enough to make both of a man's ears ring. This has now happened to me too. For although these writings circulating against us fell on ears by now well trained (since I had earlier received the letter myself, which befitted my sins, though I never expected it to be written by those who sent it), still the second writings seemed to us to have such an excess of bitterness as to throw the earlier ones into the shade. For how could I not be almost out of my mind on reading the letter to the most reverent brother Dazinas, full of countless insults and unspeakable accusations against us, and of charges of insurrection, as though we had been caught in the most grievous plots against the church? And at once proofs that the blasphemies against us are true were brought forward from a writing composed by I know not whom. For some parts of it I recognized, I confess, as written by Apollinarius of Laodicea, though I had never actually read them, but had heard others report them; and other things I found written there which I have never read nor heard anyone else say; and of these the faithful witness in heaven knows. How, then, those who turn away from falsehood, who have been taught that love is the fulfilment of the law, who profess to bear the weaknesses of the powerless, consented to bring these calumnies upon us and to condemn us from the writings of others, I cannot, after much reflection, find the cause, unless, as I said from the beginning, I judged the grief over these things to be part of the punishments due to me for my sins. 2. For first I mourned in my soul that truths have diminished from among the sons of men; and then I was afraid for myself, lest besides my other sins I should also fall into misanthropy, counting nothing trustworthy in anyone, if those whom I had trusted in the greatest things proved such toward me and such toward the truth itself. Know, then, brother, and let everyone who is a friend of the truth know, that the writings are not mine, and I do not approve of them, since they were not composed with my judgment. And if I wrote many years ago to Apollinarius or to anyone else, I ought not to be accused. For I do not myself accuse anyone if someone from his company has been split off into heresy (and you surely know whom I mean, even if I do not name them), because each will die in his own sin. This is my answer for now to the tome that was sent, so that you yourself may know the truth and may make it plain to those who do not wish to hold the truth in unrighteousness; and if it is necessary to make a fuller defence about each of the things brought against us, we will do this too, with God's help. We, brother Olympius, neither speak of three gods nor are in communion with Apollinarius.

### Scripture references

- 1 Sam 3:11: allusion, high confidence
- Ps 89:37 (88:38 LXX): allusion, medium confidence
- Rom 13:10: allusion, high confidence
- Rom 15:1: allusion, high confidence
- Ps 12:1 (11:2 LXX): quotation, high confidence
- Ezek 18:20: allusion, medium confidence
- Rom 1:18: allusion, high confidence

### Translation notes

- Letter 131. Allusions: 1 Sam 3:11 (both ears ringing); Ps 89:37 (the faithful witness in heaven); Rom 13:10; Rom 15:1; Ps 12:1 ("truths have diminished from among the sons of men"); Ezek 18:20 (each dies for his own sin); Rom 1:18. The letter to Dazinas was written by Eustathius of Sebasteia's party.

### Citation (SBL)

Basil, Ep. 131 (PG 32:565a–568d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-131).

## Letter 132

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-132
- Source: PG 32:568d–569a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, having learned that Abramius is at Antioch, greets him and asks to be remembered.

### Greek text

’A βραμίῳ, ἐπισκόπῳ Βατνῶν. Πάντα τὸν ἀπὸ τοῦ μετοπώρου χρόνον ἠγνόησα περὶ τῆς εὐλαβείας σου, ὅπου διάγεις. Καὶ γὰρ πεπλανημένας τὰς φήμας εὕρισκον, τῶν μὶν ἀπαγγελλόντων ἐν Σαμοσάτοις δ ιατρίβειν σου τὴν εὐλάβειαν, τῶν δέ ἐν τῇ χώρᾳ· ἄλλων δὲ περὶ τὰς βάτνας αὐτὰς διαβεβαιουμένων ἑωρακέναι* διό οὐδὲ συνεχῶς ἐπέστειλα, Νῦν δε, μαθὼν ἓν Ἀντιοχείᾳ διάγειν, ἒν τῇ οἰκίᾳ τοῦ αἰδεσιμωτάτου Σατορνίνου τοῦ κόμητος, ἔδωκα τὴν ἐπιστολὴν προθύμως τῷ ποθεινοτάτῳ καὶ εὐλαβεστάτῳ ἀδελφῷ Σαγκτισσίμῳ τῷ συμπρεσβυτέρῳ, διʼ οὗ προσφθέγγομαί σου τὴν ἀγάπην, παρακαλῶν, ὅπουπερ ἃν ᾖς, μεμνῆσθαι μάλιστα μὶν τοῦ Θεοῦ, εἶτα καὶ ἡμῶν, οὖς ἀγαπᾷν ἐξ ἀρχῆς προείλου, καὶ ἔχειν ἓν τοῖς οἰκειοτάτοις ἀριθμουμένους.

### English translation (Claude)

To Abramius, bishop of Batnae. All the time since the autumn I have not known where your reverence is staying. For I found the reports confused: some said that your reverence was at Samosata, others in the country, while others insisted that they had seen you around Batnae itself; so I did not write regularly. But now, having learned that you are staying at Antioch, in the house of the most revered count Saturninus, I gladly gave the letter to the most beloved and pious brother Sanctissimus the fellow presbyter, through whom I greet your love, begging you, wherever you are, to remember above all God, and then us too, whom you chose from the beginning to love, and to keep us numbered among your closest friends.

### Translation notes

- Letter 132.

### Citation (SBL)

Basil, Ep. 132 (PG 32:568d–569a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-132).

## Letter 133

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-133
- Source: PG 32:569b–569c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil greets Peter, Athanasius's successor at Alexandria, and asks him to inherit Athanasius's friendship toward him.

### Greek text

Πέτρῳ, ίπισκόπῳ Ἀλεξανδρείας. Τῆς μέν σωματικῆς φιλίας ὀφθαλμοὶ πρόξενοι γίνονται, καὶ ἡ διὰ μακροῦ χρόνου ἐγγίνομένη συνἠθεια βεβαιοῖ· τὴν δε ἀληθινὴν ἀγάπην ἡ τοῦ Πνεῦματος δωρεά συνίστησι, συνάπτουσα μὶν τὰ μακρῷ διεστῶτα τόπῳ, γνωρίζουσα δε ἀλλήλοις τοὺς ἀγαπητῶς, οὗ διὰ σωματικῶν χαρακτήρων, ἀλλά διὰ τῶν τῆς ψυχῆς ἰδιωμάτων.0 δὴ καὶ ἐφʼ ἡμῶν ἡ τοῦ Κυρίου χάρις ἕποίησε, παρασχομένη ἡμᾶς ἰδεῖν σε τοῖς τῆς ψυχῆς ὀφθαλμοῖς, καὶ περιπτύξασθαί σε τῇ ἀγάπη τῇ ἀληθινῇ, καὶ οἱονεὶ συμφυῆναί σοι, καὶ πρός ἐλθεῖν ἕνωσίν ἐκ τῆς κατὰ τὴν πίστιν κοινωνίας. Πεπείσμεθα γὰρ σε ἀνδρὸς τοσούτου θρέιιμα ὑπάρχοντα, καὶ τὴν ἐκ παλαιοῦ διατριβὴν μετʼ αὐτοῦ λαχόντα, τῷ αὐτῷ πορεύεσθαι πνεύματι, καὶ τοῖς αὐτοῖς στοιχεῖν τῆς εὐσεβείας δόγμασι. Διό κοιὶ προσφθεγγόμεθά σου τὴν τιμιότητα, καὶ παρακαλοῦμεν μετὰ τῶν ἄλλων καὶ τήν περὶ ἡμᾶς διάθεσιν τοῦ μεγάλου ἀνδρὸς διαδέξασθαιʼ ἕπιστέλλειν τε ἡμῖν συνήθως τὰ κατὰ σαυτόν, καὶ ἐπιμελεῖσθαι τῆς πανταχοῦ ἀδελφότητος τοῖς αὐτοῖς σπλάγχνοις ἰν ἄλη θείᾳ.

### English translation (Claude)

To Peter, bishop of Alexandria. Eyes are the agents of bodily friendship, and familiarity formed over a long time strengthens it; but true love is constituted by the gift of the Spirit, joining what is separated by a great distance and making those who love known to one another, not by bodily features but by the characteristics of the soul. This the grace of the Lord has done for us too, granting us to see you with the eyes of the soul, to embrace you with true love, and as it were to grow together with you and come into union through communion in the faith. For we are persuaded that you, as the nursling of so great a man who had long companionship with him, walk in the same spirit and follow the same doctrines of godliness. Therefore we greet your honour and beg you, along with the rest, to inherit the great man's disposition toward us, to write to us regularly about your affairs, and to care for the brotherhood everywhere with the same compassion, in truth.

### Translation notes

- Letter 133. "So great a man" is Athanasius (d. 373).

### Citation (SBL)

Basil, Ep. 133 (PG 32:569b–569c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-133).

## Letter 134

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-134
- Source: PG 32:569d–572a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks the presbyter Paeonius for his letter, urges him to keep writing, and excuses his own short reply for lack of scribes.

### Greek text

Παιονίῲ πρεσβυτέρῳ, Ὀσον ηὔφρανας ἡμᾶς τοῖς γράμμασιν, εἰκάζεις που πάντως αὐτοῖς οἷς ἆπέστειλας· οὕτω τὸ καθαρὸν τῆςκαρδίας, ἀφʼ ἧς προῆλθεν ἐκεῖνα τὰ ῥήματα ἀκριβῶς ἔκ τῶν γραμμάτων κατεμηνύετο. Καὶ γὰρ ὁλκὸς μὶν ὕδατος δείκνυσι τὴν οἰκέίαν πηγὴν, λόγου δέ φύσις τὴν προενεγκοῡσαν αὐτόν καρδίαν χαρακτηρίζει. Ὦστι ἄτοπόν τε καὶ πολὺ τοῦ εἰκότος παρηλλαγμένον πεπονθόθαι ὀμολόγῷ. Σπουδάζων γὰρ ἆεί γράμμασιν ἐντυγχάνειν τῆς τελειότητός σου, ἐπειδὴ ἔλαβον εἰς χεῖρας τὴν ἐπιστολὴν, καὶ ἂν· ἐγνων αὐτὴν, οὐχ ἣσθην μᾶλλον τοῖς ἐπεσταλμένοις,. ἦ ἠνιάθην, τὴν ζημίαν, ὁπόση γέγονεν ἡμῖν κατά τόν τὶς σιωπῆς χρόνον, διαλογιζόμενος. Ἀλλʼ ἐπιιδή ἤρξω γράφειν, μὴ δ ιαλίπῃς τοῦτο ποιῶν. Εὐφρανεῖς γὰρ πλέον ἦ οἱ τὰ πολλὰ χρήματα τοῖς φιλοπλούτοις διαπεμπόμενοι· Τῶν δι γραφέων οὐδεὶς μοί παρῆν, οὔτε τῶν καλλιγράιρούντων οὔτε τῶν ταχυγράφων. Οὓς γὰρ ἔτυχον ἆξασκὴσας, οἱ μιν ἀνέδραμον ἐπὶ τὴν πρωτην τοῦ βίου συνήθειαν, οἱ δε ἀπειρήκασι πρὸς τοὺς πόνους, χρονίαις ὰῤῥωστίαις κεκακωμένοι.

### English translation (Claude)

To the presbyter Paeonius. How much you delighted us with your letter you can surely guess from the very things you sent; so exactly did the letter disclose the purity of the heart from which those words came. For a channel of water shows its own spring, and the nature of speech marks the heart that brought it forth. So I confess that I had a strange experience, far removed from what one would expect. For though I am always eager to read letters from your perfection, when I took the letter in my hands and read it, I was not more pleased by what was written than pained, reckoning how great a loss we had suffered during the time of your silence. But since you have begun to write, do not stop doing it. For you will gladden me more than those who send great riches to lovers of wealth. None of my scribes was with me, neither of the calligraphers nor of the shorthand writers. For of those whom I happened to train, some have run back to their former way of life, and others have given up the labour, worn down by long illnesses.

### Translation notes

- Letter 134.

### Citation (SBL)

Basil, Ep. 134 (PG 32:569d–572a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-134).

## Letter 135

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-135
- Source: PG 32:572b–573d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil comments on two books by Diodorus, preferring the plain one to the elaborate dialogue, and observes how Plato's dialogues handle persons.

### Greek text

Διοδώρῳ, πρεσβυτέρῳ Ἀντιοχείας. 1. Ἐνέτυχον τοῖς ἀποσταλεῖσι βιβλίοις παρὰ τῆς τιμιότητός σου. Καὶ τῷ μὲν δευτέρῳ ὑπερήσθην, οὗ διὰ τὴν βραχύτητα μόνον, ὡς εἰκός ἧν τόν ἀργῶς πρὸς πάντα καὶ ἀσθενῶς λοιπὸν διακείμενον, ἀλλ ὅτι πυκνόν τε οἶμα ἐστὶ ταῖς ἐννοίαις, καὶ εᾶιεοινῶς ἓν αὐτῷ ἔχουσιν αἱ τε ἀντιθέσεις τῶν ὑπεναντίων καὶ αἱ πρὸς αὐτὸς ἀπαντήσεις· καὶ rimi-tiam ἁπλοῦν τε καὶ ἀκατάσκευον πρέπον ἔδοξέ μοι εἷναι προθέσει Χριστιανοῦ, οὐ πρὸς επεδειξιν μᾶλλόν ἢ κοινὴν ὠρίλειαν συγγράφοντος. Τὸ ti? πρότερον, τὴν μιν δύναμιν ἕχον τὴν αὐτὴνὲντοῖς πράγμασι, λέξει δι πολυτελεστέρα καὶ σχήμασι ποικίλοις καὶ δ ιαλογικαῖς χάρισι κεκομψευμένονε πολλοῦ μοι ἐφάνη καὶ χρόνον πρὸς τὸ ἐπελθεῖν, καὶ πόνου διανοίας πρὸς τὸ καὶ συλλέξαι τὰς ἐννοίας καὶ παρακατασχεῖν αὐτὰς τῇ μνήμῃ δεόμενον, Αἱ γὰρ ἐν τῷ μεταξὺ παρεμβαλλόμεναι διαβολαὶ τῶν ὑπεναντίων, καὶ συστάσεις τῶν ἡμετέρων, εἰ και γλυκύτητάς τινας ἐπεισάγειν δοκοῦσι διαλεκτικὰς τῷ συγγράμματι* ἀλλʼ οὖν τῷ σχολὴν καὶ διατριβὴ ἐμποιεῖν, διασπῶσι μὲν τὸ συνεχὲς τῆς huius,“ τοῦ ἐναγωνίου λόγου τὸν τόνον ὑποχαυνοῦσιν. Ἐκεῖνξ γὰρ πάντως συνεῖδέ σου ἡ ἀρχίνοιαʼ ὃτικιιι τῶν ἔξωθεν φιλοσόφων οἱ τοὺς διαλόγους sumo: ψαντες, Αρίστοτίλης μὲν καὶ θεόφραστος, αὐτῶν ἥψαντο τῶν πραγμάτων, διὰ τὸ cum??? ἑαυτοῖς τῶν Πλατωνικῶν χαρίτων τὴν fideissim“: των δέ τῇ ἐξουσίᾳ τοῦ λόγου όμοῡ μὲν τοῖς ὃογματ μάχεται, ὁμοῦ δὲ καὶ παρακωμῳδεῑ τα milia“! Θρασυμάχου μὲν τὸ θρασὺ καὶ ἰταμόν διαβάλλωνῗ Ἱππίου δὲ τὸ κοῦφον τῆς διανοίας καὶ χαῦνοξζ Πρωταγόρου τὸ ἀλαζονικὸν καὶ ὑπέρογκον. Οπξί δὲ ἀόριστα πρόσωπα ἐπεισάγει τοῖς διαλόγοις, μὲν εὐκρινείας ἓνεκεν τῶν πραγμάτων κέχρηται τρῖ %???- Si°.mS.S.- δεδι)νο ηεεξηίέμέδέίξέῗ ἱῑίθείἶίὶε ἐξελθεῖν, vel utin editibne 2 Pans. επις 2. Δεῖ οὖν καὶ ἡμᾶς τοὺς οὗ κατὰ φιλοτιμίαν ἐρχομένους ἐπὶ τὸ γράφειν, ἀλλʼ ὑποθήκας καταολιμπάνειν ὠφελίμων λόγων τῇ ἀδελφότητι προελομένους, ἐὰν τι πᾶσι προκεκηρυγμένον ἐπὶ αὐθαδείᾳ τρόπον πρόσωπον ὑποβαλλώμεθα, τινὰ καὶ ἀπὸ προσώπου ποιότητος παραπλέκειν τῷ λόγῳ, εἴπερ ὅλως ἐπιβάλλει ἡμῖν διαβάλλειν ἀνθρώπους, τῶν πραγμάτων ἀφεμένους. Ἐὰν δὲ ἀόριστον ᾖ τὸ διαλεγόμενον, αἱ πρὸς τὰ πρόσωπα διαστάσεις τήν συνάφειαν διακόπτουσι, πρὸς οὐδὲν δε πέρας χρήσιμον ἀπαντῶσι. Ταῦτα εἷπον ἱνα δειχθῇ, ὅτι οὐκ εἰς κόλακος χεῖρας ἀπέστειλάς σον τοὺς πόνους, ἀλλὰ ἀδελφῷ τῷ γνησιωτάτῳ ἰκοινὼνησας τῶν καμάτων. Εἶπον δε οὐ πρὸς ἓπανόρθωσιν τῶν γεγραμμένων, ἀλλὰ πρὸς φυλακὴν τῶν μελλόντων. Πάντως γὰρ ὁ τοσαύτῃ περὶ τὸ γράφειν ἔξει καὶ σπουδῇ κεχρημένος οὐκ ἀποκνήσει γράφωνο ἐπειδὴ οὐδὲ οἱ τὰς ὑποθέσεις παρέχοντες ἀπολήγουσιν. Ἡμῖν δὲ ἁρπάσει μεν ἀναγινώσκειν τὰ ὑμέτερα· τοῦ δὲ δύνασθαι γράφειν τι, τοσοῦτον ἀποδέομεν, ὅσον μικροῦ δέω λέγειν, καὶ τοῦ ὑγιαίνειν, ἦ καὶ τοῦ μεῇοίαν σχολὴν ἄγειν ἀπὸ τῶν πραγμάτων. ’Δπέστειλα δὲ νῦν διὰ τοῦ ἀναγνώστου τὸ μεῖζον καὶ πρότερον, ἐπελθὼν αὐτὸ ὡς ἐμοὶ δυνατόν. Τό δε δεύτερον παροαατέσχον, βουλόμενος αὐτὸ μεταγράψαι, καὶ μὴ εὐπορῶν τέως τινὸς τῶν εἰς τάχος γραφόντων. Εἰς γὰρ τοσαύτης ἦλθε πενίας τὰ ἐπίφθονα Καππαδοκῶν.

### English translation (Claude)

To Diodorus, presbyter of Antioch. 1. I have read the books sent by your honour. With the second I was greatly delighted, not only for its brevity, as was natural for one now sluggish and weak in everything, but because it is dense in thought, and both the objections of the opponents and the answers to them are set out clearly in it; and its simple and unelaborate style seemed to me fitting for the purpose of a Christian, who writes not for display but for the common benefit. The former book, though it has the same force in its matter, is adorned with more costly diction, varied figures, and the graces of dialogue, and seemed to me to need much time to go through and much labour of mind both to gather its thoughts and to hold them in memory. For the slanders against the opponents and the commendations of our own side inserted in between, even if they seem to bring a certain dialectical sweetness into the work, yet by causing leisure and delay they break the continuity of the thought and slacken the tension of the combative argument. For your sagacity surely knows this: that those of the outside philosophers who wrote dialogues, Aristotle and Theophrastus, went straight to the matters themselves, because they were conscious that they lacked the Platonic graces; whereas Plato, by the power of his speech, at once fights the doctrines and also makes fun of the persons, censuring the boldness and recklessness of Thrasymachus, the lightness and emptiness of mind of Hippias, the boastfulness and pomp of Protagoras. But where he brings unnamed persons into the dialogues, he uses the speakers for the sake of clarity in the matters … 2. We too, then, who come to writing not from ambition but having chosen to leave to the brotherhood counsels of useful words, if we bring forward some person notorious to all for arrogance of manner, ought to weave into the argument something drawn from the character of the person too, if it is fitting for us at all to censure people and leave the matters aside. But if the speaker is unnamed, the digressions against persons break the connection and lead to no useful end. I said this so that it may be shown that you did not send your labours into the hands of a flatterer, but have shared your toils with a most genuine brother. And I said it not to correct what is written, but as a caution for what is to come. For surely one who uses such skill and zeal in writing will not shrink from writing, since those who provide the subjects do not cease either. For us it will be enough to read your works; but we fall as far short of being able to write anything as, I almost say, of being healthy, or of having even moderate leisure from affairs. I have now sent back by the reader the larger and earlier book, having gone through it as far as I could. The second I have kept back, wishing to have it copied, and not yet having any shorthand writer. For to such poverty have the enviable Cappadocians come.

### Extrabiblical texts

- Plato, Resp. 336b (Plato (works)): allusion, low confidence

### Translation notes

- Letter 135. Some lines at the end of section 1 are garbled in the scan, with Migne's apparatus mixed in; they are removed by a logged correction and marked "…". The last sentence is ironic.

### Citation (SBL)

Basil, Ep. 135 (PG 32:572b–573d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-135).

## Letter 136

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-136
- Source: PG 32:576a–576d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, gravely ill, laments the state of the churches and tells Eusebius why illness has kept him from visiting.

### Greek text

k’AD.’ ἐπειδὴ μάστιξ νοῦ Κυρίου ἐστὶ προσθήκαις ταῖς κατὰ τὴν ἡμετέραν ἀξίαν τὸ ἀλγεινὸν ἐσιτείνουσα, ἀσθένειαν ἐπὶ τῇ ἀσθενείᾳ προσεκτησάμην, ὥστε τὸ ἀπὸ τούτου καὶ παιδὶ φανερὸν εἶναι, ὅτι πᾶσα ἀνάγκη οἰχήσεσθαι ἡμῖν τὸ ἔλυτρον τοῦτο· πλὴν εἰ μή που ἄρα ἠ τοῦ Θεοῦ γιλανθρωπίαῂμίν ἐν τῇ μακροθυμίᾳ αὐτοῦ χρόνους εἰς μετάνοιαν χαριζομένη, ποιήσειε καὶ νῦν, ὡς καὶ πολλάκις πρὸ· τερον, λύσιν τινὰ καὶ πόρον ἐκ τῶν ἀμηχάνων βεινών. Ταῦτα μὲν οὖν ἕξει, ὡς αὐτῷ φίλον καί ἡμῖν συμφέρον. 2. Τὰ δε τῶν ἕκκλησιῶν ὅπως οἴχεται καὶ προπέποται, ἠμὼν τῆς οἰκείας ἀσφαλείας ἕνεκεν τὰ τῶν πλησίον περιορώντων, καί οὗδέ τοῦτο συνορᾷν δυναμένων, ὅτι τῇ τοῦ κοινοῦ κακοπραγίᾳ καὶ τό Β καθʼ ἕκαστον συναπόλλυται, τί χρὴ καὶ λέγειν; ΑΑλλως τε καὶ πρὸς ἄνδρα, ὅς, πόρρωθεν ἕκαστα προειδὼς, καὶ προδιεμαρτύρω καὶ προεκήρυξας, καὶ αὐτὸς τε προεξανέστης, καὶ τοὺς λοιποὺς συνεπήγειρας, ἐπιστελλων, αὐτὸς παραγινόμενος, τί οὐ ποιῶν, τίνα φωνὴν οὐκ ἀφιείςῐ Ὧν μεμνήμεθα μὲν ἐφʼ ἑκάστῳ τῶν ἐκβαινόντων, ὠφελούμεθα δε ἀπʼ αὐτῶν οὐκέτι. Καὶ νῦν εἰ μὴ αἱ ἁμαρτίαι ἀπέστησάν μοι, καὶ τὸ μὲν πρῶτον 6 εὖλαβίστατος καὶ 67amτὸς ἀδελφός ἡμῶν Εὑστάθιος 6 συνδιάκονος, εἷς νδ· σον χαλεπὴν καταπεσὼν, εἰς ὅλους με δύο παρέτεινε μῆνας, ἡμέραν ἐξ ἡμέρας τὴν σωτηρίαν αὐτοῦ περι· μένοντα· ἔπειτα δὲ οἱ σὺν ἐμοὶ πάντες ἠσθένησωί, ὧν τὰ μὲν· καταλείμματα ἐξαριθμήσεται ὁ ἀδελφὸς Ἰσαάκηςε τὸ δε τελευταῖον αὐτὸς ἐγὼ τῃ νόσῳ και C εσχέθην ταύτῃ· ἐπεὶ πάλαι ἂν ἢμην παρὰ τὴν σὴν τιμιότητα, οὐκ ὄφελός τι τοῖς κοινοῖς παρεχόμενος, ἀλλʼ ἐμαυτῷ μέγα κέρδος ἐκ τῆς συντυχίας σον mir μενος- Καὶ γὰρ ἐγνώκειν ἔξω τῶν ἐκκλησιαστικῇ γενέσθαι βελῶν διὰ τὸ ἀφύλακτον ἡμῶν πρὸς τῗ σκευωρούμενα παρὰ τῶν ἐναντίων. Σώξοι σε βίῳ παντί ἦ μεγάλη τοῦ Θεοῦ χεὶρ, τὸν γξνναιιν φύλακα τῆς πίστεως, καὶ νήφοντα τῶν Ἐκκλῗσξῶν προστάτην καὶ καταξιὼσειεν ἡμᾶς πρὸ τῆς ιξθδω τῆς συντυχίας σου ἐπʼ ὠφελείᾳ τῶν ψυχῶν ἡμῶν·

### English translation (Claude)

… but since it is the scourge of the Lord, increasing the pain with additions according to our deserts, I have acquired weakness upon weakness, so that from this it is plain even to a child that this husk of ours must surely depart; unless perhaps the kindness of God, granting us in his long-suffering times for repentance, should now too, as often before, provide some release and way out of helpless difficulties. These things will be as is pleasing to him and profitable to us. 2. As for the state of the churches, how they have gone and been betrayed, while we for the sake of our own safety overlook the affairs of our neighbours and cannot even see this, that in the common misfortune each one's own interest perishes as well, what need is there even to speak? Especially to a man who, foreseeing each thing from afar, both testified and proclaimed it beforehand, and himself rose up first and roused the others with him, writing, coming in person, doing everything, uttering every word. We remember these things at each event, but we no longer profit from them. And now, if my sins had not kept me away (first our most pious and most beloved brother Eustathius the fellow deacon fell into a grievous illness and held me back two whole months, waiting from day to day for his recovery; then all who were with me fell sick, the rest of which brother Isaac will recount; and finally I myself was seized by this illness), I would long ago have been with your honour, not bringing any benefit to the common affairs, but gaining great profit for myself from meeting you. For I had decided to get out of the way of the church's darts, because we are unguarded against the plots devised by our opponents. May the great hand of God keep you all your life, the noble guardian of the faith and vigilant champion of the churches; and may he deem us worthy, before our departure, to meet you for the benefit of our souls.

### Scripture references

- 2 Cor 5:1: echo, low confidence

### Translation notes

- This staged ref is Letter 136, to Eusebius of Samosata; its opening (about Isaac's report of Basil's illness) is lost in the scan and marked "…". One epithet of Eustathius is garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 136 (PG 32:576a–576d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-136).

## Letter 137

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-137
- Source: PG 32:577a–577c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, taking the hot-spring cure, asks the new governor Antipater to postpone an inquiry concerning the house of his kinswoman Palladia until he can explain the matter in person.

### Greek text

Ἀντιπάτρῳ. Νῦν μοι δοκῶν μάλιστα ἐπαισθάνεσθαι τῆς ζημίας, ἣν ὑπομένω διὰ τὸ ἀῤῥωστείνο ὁπότε, ἀνδρὸς τοιούτου τὴν πατρίδα ἡμῶν ἐφέποντος, αὐτὸς ἀπεῖναι διὰ τὴν ἐπιμέλειαν τοῦ σώματος ἀναγκάζομαι. Μῆνα γὰρ ὅλον ἤδη προσκαθέζομαι τῇ ἐκ τῶν αύτοφυῶς θερμῶν ὑδάτων θεραπείᾳ, ὡς δή τι ὄφελος ἐντεῦθεν ἕξων. Ἔοικα δὲ διακενῆς πονεῖν ἐπὶ τῆς ἐρημίας, ἦ καὶ γέλωτος τοῖς πολλοῖς ἄξιος εἶναι φαίνεσθαι, μηδὲ τῆς παροιμίας ἀκούων τῆς οὐδὲν θερμῶν ὄφελος εἶναι τοῖς τεθνηκόσι λεγούσης. Διόπερ και οὕτως ἔχων βούλομαι πάντα παρεὶς καταλαβεῖν σου τὴν σεμνοπρέπειαν ο ὥστε τῶν ἐν σοὶ καλῶν ἀπολαύειν, καὶ τὰ κατά τὸν οἶκον τὸν ἐμαυτοῦ πράγματα διὰ τῆς σῆς ὀρθότητος εὐπρεπῶς διαθέσθαι. Ἐμός γὰρ ἐστιν ἴδιος ὁ τῆς σεμνοτάτης μητρὸς ἡμῶν Παλλαδίας οἶκοςο ἣν ού μόνον ἡ τοῦ ’γένους οἰκειότης ἡμῖν συνάπτει, ἀλλὰ καὶ τὸ τοῦ τρόπου δεξιὸν ἀντὶ μητρὸς ἡμῖν εἶναι πεποίηκεν. Ἐπεὶ οὖν κεκίνηταί τίς ταραχὴ περὶ τὸν οἶκον αὐτῆς, ἀξιοῦμέν σου τὴν μεγαλόνοιαν μικρὸν ὑπερθέσθαι τὴν ἐξέτασιν, καὶ ἀναμεῖναι ἡμῶν τὴν παρουσίαν, ούχ ὥστε διαφθαρῆναι τὸ δίκαιον (μυριάκις γὴν ἆν ἀποθανεῖν finium, ἦ τοιαύτην αἰτῆσαι χάριν παρὰ δικαστου φίλου τοῖς νόμοις καὶ τῷ δικαίῳ), ἀλλʼ ὥστε ἃ ούκ εὐπρεπὲς ἐμοὶ γράφειν, ταῦτα ἀπὸ στόματος ἐπαγγέλλοντος μου μαθεῖν. Οὕτω γὰρ οὔτε αὐτὸς τῆς ἀληθείας διαμαρτήση, οὔτε ἡμεῖς πεισόμεθά τι τῶν ἀβουλήτων. Δέομαι οὖν, τοῦ προσώπου ἐν ἀσφαλείᾳ ὄντος καὶ κατεχομένου παρά τῆς τάξεως, ἀνεπαχθῆ ταύτην χάριν καὶ ἀνεπίφθονον ἡμῖν καταθέσθαι.

### English translation (Claude)

To Antipater. Now I seem to feel most the loss I suffer through being ill, when, with such a man governing our homeland, I am myself compelled to be absent for the care of my body. For a whole month now I have been sitting at the cure of the naturally hot waters, as if I would get some benefit from it. But I seem to be toiling in vain in the solitude, or even to appear to many to deserve laughter, not heeding the proverb which says that hot water is of no use to the dead. Therefore, even in this state, I want to leave everything and reach your dignity, so as to enjoy your good qualities and settle properly through your uprightness the affairs of my own house. For the house of our most revered mother Palladia is my own; she is joined to us not only by kinship of family, but the kindness of her character has made her a mother to us. Since, then, some disturbance has arisen about her house, we ask your magnanimity to postpone the inquiry a little and to wait for our arrival, not so that justice may be perverted (I would choose to die ten thousand times rather than ask such a favour of a judge who is a friend to the laws and to justice), but so that you may learn by word of mouth from me what it is not seemly for me to write. For in this way neither will you miss the truth, nor shall we suffer anything we do not wish. I ask, then, since the person in question is in safety and held by the governor's staff, that you grant us this favour, which is neither burdensome nor invidious.

### Translation notes

- Letter 137. The proverb about hot water and the dead is quoted as such; its source is unidentified.

### Citation (SBL)

Basil, Ep. 137 (PG 32:577a–577c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-137).

## Letter 138

- URL: https://sophiascriptura.com/fathers/basil-epistulae/126/#p-138
- Source: PG 32:580a–581d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, prevented by illness from visiting Eusebius, asks his counsel about Evagrius's demands from Rome, the orthodox at Sebasteia, and a bishop for Iconium.

### Greek text

Α ὕλης, τῇ ξηρᾷ ταύτῃ σαρκὶ, οἷον θρυαλλίδι κεκαυριίνῃ περιειλούμενος, μαρασμόν καὶ χρονίαν επήγαγεν ἀρρωστίαν· τὰ δὲ ἑφεξῆς, ἡ ἀρχαία πλη· γή μου, τὸ ἧπαρ τοῦτο διαδεξάμενον, ἀπέκλεισε μέν με τῶν σιτίων, ἀπεδίωξε δὲ τῶν ὀμμάτων τὸν fama), εν μεθορίοις δε κατέσχε ζωῆς καὶ θανάτου, τοσοῦτον ζῇν ἑπιτρέπον, ὅσον τῶν ἀπʼ αὐτοῦ δυσχερῶν ἑπαισθάνεσθαι. Ὠστε καὶ ὕδασιν ἐχρησάμην αὖτοφυῶς θερμοῖς, καί τινας παρʼ ἰατρῶν ἐπιμελείας κατεδεξάμην. Ἀπαντα δε ἤλεγξε τὸ νεανικὸν τοῦτο κακόν· ὁ, τοῦ μὲν ἔθους παρόντος, κᾶν ἄλλος ἐνέγκοι, ἀμελετήτως δε προσπεσόντος, οὐδεὶς οὑτως ἀδαμάντινος ὥστε ἀντισχεῖν. Ὑφʼ οὗ πολὺν ὁχληθεὶς χρόνον, οὐδέποτε οὕτως ἠνιάθην, ὅσον νῦν, ἑμποδμ σθεὶς παρʼ αὐτοῦ πρὸς τὴν συντυχίαν τῆς, ἀληθινῆς Β ἀγάπης σου. Οῐας γὰρ ἀπεστερήθημεν θυμηδίας, οἴδα καὶ αὐτὸς, εἰ καὶ ἄκρῳ δακτύλῳ τοῦ ’γλυκυτάτου μέλιτος τῆς παρʼ ὑμῖν Ἐκκλησίας ἀντεγενσάμην πέρυσιν. 2. Ἐγὼ δε καὶ ἀλλων ἀναγκαίων ἕνεκεν πραγμάτων ἐδεόμην εἰς ταυτὸν γενέσθαι τῇ θεοσεβείᾳ σου, καὶ περὶ πολλῶν μὲν ἀνακοινώσασθαι, πολλὰ δε μαθεῖν. Καὶ γὰρ οὐδέ ἐστιν ἐνταῦθα οὐδὲ ἀγάπης ἀληθινῆς ἐπιτυχεῖν. Ὀταν δὲ καὶ πάνυ τις ἅναπώντα εὕροι, οὐκ ἔστιν ὁ δυνάμενος παραπλησίως τῇ τελείᾳ σου φρονήσει καὶ τῇ ἐμπειρίᾳ, ἣν ἐκ πολλῶν τῶν περὶ τὰς ἐκκλησίας συνελέξω καμάτων, δοῦναι γνώμην ἡμῖν περὶ τῶν προκειμένων. Τὰ μὲν οὖν ἄλλα οὐκ ἐνῆν γράφειν ἂ δʼ οὖν καὶ ἐξενεγκεῖν ἀσφαλες, ταῦτά ἐστιν, Ὁ πρεσβύτερος Εὐάγριος, ὁ υἱὸς Πομπηὲανοῡ τοῦ Ἀντιοχέως, ὁ συν· ἀπάρας ποτε ἐπὶ τὴν δύσιν τῷ μακαρίῳ Εὐσεβίῳ ἐπανῆκε νῦν ἐκ τῆς Ῥώμης, ἁπαιτῶν ἡμᾶς ἐπιστολὴν, αὐτά τὰ παρʼ ἐκείνων γεγραμμένα ἔχουσαν αὖ· τολεξεὶ (ἀνεκόμισε δὲ ἡμῖν εἰς τούπίσω τὰ παρʼ fill-5’", ὡς οὐκ ἀρέσαντα τοῖς ἀκριβεστέροις τῶν ἐκεῖ), καί πρεσβείαν τινὰ διʼ ἀνδρῶν ἀξιολόγων ἤδη κατεπείγε. σθαι, ὑπὲρ τοῦ εὐπρόσωπον ἔχειν ἀφορμὴν τοὺς οἶν· δρας τῆς ἐπισκέψεως ἡμῶν. Οἱ κατὰ Σεβάστειαν τὰ ἡμέτερα φρονοῦντες, Εὐσταθίου τὸ ὕπουλον τῆς καʼ κοδοξίας ἕλκος ἁπογυμνὼσαντες, ἀπαιτοῦσι τινα παρʼ ἡμῶν- ἐκκλησιαστικὴν ἐπιμέλειαν, Ἰκόνιον πόλις ἐστὶ τῆς Πισιδίας, τὸ μὲν παλαιὸν μετά τὴν μεγίστην ἦ πρώτη, νῦν δὲ καὶ αὕτη προκάθηται μέρους, ὁ, ἐκ διαφόρων τμημάτων συναχθὲν, ἐπαρχίας ἰδίας οἰκονομίαν ἐδέξατο. Αὕτη καλεῖ καὶ ἡμᾶς εἰς ἐπίσκεψιν, ὥστε αὐτῇ δοῦναι ἐπίσκοπον. Τετελευτήκει γὰρ ὁ Φαυστίνος. Εἰ οὖν δεῖ μὴ κατοκνεῖν τὰς ὑπερορίους χειροτονίας, καὶ ποίαν τινὰ χρὴ δοῦναι τοῖς Σεβαστηνοῖς ἀπόκρισιν, καὶ πῶς πρὸς τὰς τοῦ Εὐαγρίου διατεθῆναι γνώμας · ἐδεόμην διδαχθῆναι αὐτὸς διʼ ἐμαυτοῦ συντυο χὼν τῇ τιμιότητί σου, ὧν πάντων ἀπεστερήθην διὰ τὴν παροῦσαν ἀσθένειαν. ’Ἐὰν μὲν οὖν τινος ἐπιτυχεῖν ταχέως πρὸς ἡμᾶς ἀφικνουμένου, καταξίωσον περὶ πάντων ἀποστεῖλαί μοι τὰς ἀποκρίσεις· εἰ δὲ μὴ, εὖξαι ἐλθεῖν ἰπὶ νοῦν μοι, ὅπερ εὐάρεστον τῷ Κυρίῳ. Ἐν δὲ τῇ συνόδῳ μνήμην ἡμων κέλευσον γενέσθαι, καὶ αὐτὸς δέ πρόσευξαι ὑπὲρ ἡμῶν, καὶ τὸν λαὸν συμπαροξλαβε, ἶνα τὰς λειπομένας fiatfiat; ᾖ cii-pag- τῆς εὐάρεστον τῷ Κυρίῳ,

### English translation (Claude)

… of matter, lingering round this dry flesh like a burnt-out wick, brought on wasting and a long illness; and next my old affliction, this liver, taking its turn, shut me off from food, drove sleep from my eyes, and held me on the borders of life and death, allowing me to live only enough to feel its hardships. So I used the naturally hot waters and accepted some treatment from physicians. But this vigorous evil overcame everything; when one is used to it, another man might bear it, but when it falls upon one unprepared, no one is so adamantine as to withstand it. Though I have been troubled by it for a long time, I was never so pained as now, when I have been hindered by it from meeting your true love. For what delight we have been deprived of, I know myself, even if last year I tasted with the tip of a finger the sweetest honey of your church. 2. I needed also, for other necessary matters, to come together with your piety, both to consult with you about many things and to learn many. For here one cannot even find true love. And even when one does find someone who loves, there is no one able, like your perfect prudence and the experience you have gathered from many labours for the churches, to give us counsel about the matters before us. Other things it was not possible to write; but those which are safe to divulge are these. The presbyter Evagrius, son of Pompeianus of Antioch, who once set out for the West with the blessed Eusebius, has now come back from Rome, asking us for a letter containing word for word what was written by them (he brought back to us our own letter, as not having pleased the stricter people there), and pressing for an embassy of men of standing to be sent at once, so that the men may have a plausible pretext for their visit to us. Those at Sebasteia who share our views, having laid bare the festering sore of Eustathius's wrong belief, demand some ecclesiastical care from us. Iconium is a city of Pisidia, in old times the first after the greatest, and now it too presides over a part which, gathered from various sections, has received the administration of a province of its own. It too calls us to a visitation, to give it a bishop; for Faustinus has died. Whether, then, we should not shrink from ordinations beyond our borders, what answer we should give the Sebastenes, and how we should be disposed toward Evagrius's proposals, I needed to be taught by meeting your honour myself, all of which I have been deprived of by the present illness. If, then, you find someone coming to us quickly, deign to send me answers on all points; if not, pray that what is pleasing to the Lord may come into my mind. And order that we be remembered at the synod, and pray for us yourself, and take the people with you in prayer, that we may spend the remaining days … in a way pleasing to the Lord.

### Translation notes

- This staged ref is Letter 138, to Eusebius of Samosata; its opening (Basil's eagerness to come and the fiftieth day of his fever) is lost in the scan and marked "…". The end of the last sentence is garbled in the scan and marked "…". "Men of standing" renders a word misprinted in the scan (ἀγιολόγων for ἀξιολόγων).

### Citation (SBL)

Basil, Ep. 138 (PG 32:580a–581d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/126/#p-138).

## Letter 139

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-139
- Source: PG 32:584a–585b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil encourages the orthodox of Alexandria, persecuted by the Arian party, with the hope of the martyrs' crowns and the coming of Christ.

### Greek text

. Α τείᾳ καμάτου ς, οὐ λαῶν ἀγάπην · ἀλλὰ καὶ ᾐκίσαντο τὰ σώματα, καὶ ἠτίμωσαν, καὶ ἐξορίαις παρέδωκαν, καὶ διήρπασαν τὰς ὑπάρξεις ὧν εὑρεῖν ἠδυνήθησαν· οὔτε τὴν παρά ἀνθρώπων κατάγνωσιν ἐντρεπόμενοι, οὔτε τὴν φοβερὰν τοῦ δικαίου Κριτοῦ ἀνταπόδοσιν προορώμενοι. Ταῦτα ἡμᾶς ἐξέπληξε, καὶ μικροῦ ἔξω ἐποίησε τῶν λογισμῶν. Συνεισῆλθε δὲ τούτοις τοῖς διαλογισμοῖς κάκείνη ἠ ἔννοια Ἀρα μὴ ἐγκατέλιπεν ἑαυτοῦ:91; Ἐκκλησίας παντελῶς ό Κύριος; ἆρα μὴ ἐσχάτη ὥρα ἔστι, καὶ ἡ ἀποστασία διὰ τούτων λαμβάνει τὴν εἰσοδον, ἵνα λοιπὸν ἀποκαλυφθῇ ὁ ἄνομος, ό υἱὸς τῆς ἀπωλείας, ό ἀντικείμενος, καὶ ὑπεραιρόμενος ἐπὶ mare λεγόμενον Θεὸν ῆ σέβασμα; 2. Πλὴν εἴτε πρόσκαιρός ἐστιν ὁ πειρασμὸς, βαστάσατε αὐτὸν, οἱ καλοὶ τοῦ Χριστοῦ ἀγωνισταί· εἴτε καὶ τῇ παντελεί φθορᾷ τὰ πράγματα παραδίδοται. μὴ ἆκηδιάσωμεν πρὸς τὰ παρόντα, ἀλλʼ ἀναμείνωμεν τὴν ἐξ οὐρανῶν ἀποκάλυψιν καὶ ἐπιφάνειαν τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. Εἰ γὰρ πᾶσα ἡ κτίσις λυθήσεται, καὶ μεταποιηθήσεται τό σχῆμα τοῦ κόσμου τούτου, τί θαυμαστόν καὶ ἡμᾶς. μέρος ὄντας τῆς κτίσεως, παθεῖν τά κοινά πάθη, καὶ παραδοθῆναι θλίψεσιν, ἇς κατά τὸ μέτρον τῆς δυνάμεως ἡμῶν ὶπάγει ἡμῖν ὁ δίκαιος Κριτής, οὐκ ἐῶν ἡμᾶς πειρασθῆναι ὑπὲρ ὃ δυνάμεθα, ἀλλὰ διδοὺς σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δυνηθῆναι ὑπενεγκεῖν; Ἀναμένουσιν ὑμᾶς, ἀδελφοὶ, οἱ τῶν μαρτύρων στέφανοι· ἕτοιμοί εἰσιν οἱ χοροὶ τῶν ὁμολογητῶν προτεῖναι ὑμὶν τὰς χεῖρας, καὶ ὑποδέξασθαι ὑμᾶς εἰς τόν ἴδιον ἀριθμόν. Mirr} σθητε τῶν πάλαι ἁγίων, ὅτι οὐδεὶς τρυφῶν, οὐδὲ κολακευόμενος, τῶν στεφάνων τῆς ὑπομονῆς ἠξιώθη · ἀλλά πάντες, διὰ μεγάλων θλίψεων πυρωθὲν τες, τὸ δοκίμιον ἑπεδείξαντο, Οἱ μὲν γὰρ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἄλλοι δὲ ἐπρίσθησαν, οἰ δὲ ἐν φόνῳ μαχαίρας ἀπέθανον. Ταῦτά ἐστι τὰ σεμνολογὴματα τῶν ἁγίων, Μακάριοςὸ χαταξιωθεὶς τῶν ὑπὲρ Χριστοῦ παθημάτων. Μακαριώτιρος δὲ ό πλεονάσας ἐν τοῖς παθήμασι ο διότι οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μελλουσαν δοξαν ἀποκαλυφθῆναι εἰς ἡαᾶς. 3. Εἰ οὖν ἧν δυνατὸν αὐτὸν με παραγενέσθαι, οὐδὲν ἂν προετίμησα τῆς συντυχίας ὑμῶν · ὥστε καὶ ἰδεῖν τοὺς ἀθλητὰς τοῦ Χριστοῦ, καὶ περιπτύξασθαι, καὶ κοινωνῆσαι τῶν προσευχῶν καὶ τῶν πνευματικῶν ἓν ὑμῖν χαρισμάτων· ἐπειδὴ δε τὸ σῶμά μοι λοιπὸν ὑπὸ χρονίας νόσου κατανάλωται, ὡς μηδὲ ἀπὸ τῆς κλίνης δύνασθαί με καταβαίνειν, καὶ οἰ ἐφεδρεύοντες ἡμῖν πολλοὶ, ὡς λύκοι ἅρπαγες, ἔπιτηροῦντες καιρὸν, πότε δυνηθῶσι διαρπάσαι τὰ πρὸ· βατα τοῦ Χριστοῦ, ἀναγκαίως ἐπὶ τὴν διὰ τοῦ γράμματος ἑπίσκεψιν ἦλθον ’ παράκαλῶν προηγουμένως μὲν ἐκτενεῖς τάς ὑπὲρ ἓμοῦ ποιεῖσθαι ὑμᾶς δεήσεις, ἵνα καταξιωθῶ τὰς γοῦν λειπομένας ἡμέρας ἦ ὧρας δουλεῦσαι τῷ Κυρίῳ κατά τὸ Εὐαγγέλιον τῆς βασιλείας ἔπειτα καὶ συγγνώμην ἔχειν μου τῇ ἀπολείψει καὶ τῇ βραδυτῆτι ταύτῃ τῶν γραμμάτων. Μόλις γὰρ ηὐπορὰσαμεν ἀνθρώπου, τοῦ δυνατ μένου ἑξυπηρετὴσασθαι ἡμῶν τῇ ἐπιθυμίᾳ. Λέγομεν δε τὸν υἱὸν ἡμῶν Εύγένιον τόν μονάζοντα· διʼ οὗ παρακαλῶ εὔξασθαι ὑπὲρ ἡμῶν καὶ τῆς Ἐκκλησίας πάσης, καὶ ἀντιγράψαι ἡμῖν τὰ περὶ ὑμῶν, ἵνα γνόντες εὐθυμότερον δ ιατεθῶμεν.

### English translation (Claude)

… services, nor the love of the people; but they also maltreated their bodies, dishonoured them, handed them over to exile, and plundered the property of all they could find, neither respecting the condemnation of men nor foreseeing the fearful recompense of the just Judge. These things astounded us and almost drove us out of our wits. And along with these reflections came this thought too: has the Lord altogether forsaken his churches? Is it the last hour, and is the apostasy making its entrance through these things, so that the lawless one may at last be revealed, the son of perdition, who opposes and exalts himself above every so-called god or object of worship? 2. But whether the temptation is for a season, bear it, noble contestants of Christ; or whether things are being handed over to total ruin, let us not lose heart at the present, but let us await the revelation from heaven and the appearing of our great God and Saviour Jesus Christ. For if all creation will be dissolved and the form of this world will be changed, what wonder if we too, being part of creation, suffer the common sufferings and are handed over to afflictions, which the just Judge brings upon us according to the measure of our strength, not letting us be tempted beyond what we are able, but with the temptation giving also the way out, that we may be able to endure? The crowns of the martyrs await you, brothers; the choirs of the confessors are ready to stretch out their hands to you and to receive you into their own number. Remember the saints of old, that none who lived in luxury or was flattered was deemed worthy of the crowns of endurance; but all, tried by fire through great afflictions, showed their genuineness. For some had trial of mockings and scourgings, others were sawn asunder, and others died by the slaughter of the sword. These are the boasts of the saints. Blessed is he who has been deemed worthy of sufferings for Christ; more blessed is he who has abounded in sufferings; for the sufferings of the present time are not worth comparing with the glory that is to be revealed to us. 3. If, then, it were possible for me to come myself, I would have preferred nothing to meeting you, so as to see the athletes of Christ, embrace them, and share in your prayers and in the spiritual gifts among you. But since my body is now consumed by a long illness, so that I cannot even get down from my bed, and those who lie in wait for us are many, like ravenous wolves, watching for the moment when they may snatch the sheep of Christ, I have necessarily resorted to visiting you by letter, asking first that you make earnest supplications for me, that I may be deemed worthy to serve the Lord according to the gospel of the kingdom at least for the remaining days or hours; and then that you pardon my absence and the slowness of this letter. For I could hardly find a man able to serve our desire; I mean our son Eugenius the monk, through whom I ask you to pray for us and for the whole church, and to write back to us about yourselves, so that, knowing, we may be in better heart.

### Scripture references

- 1 John 2:18: allusion, high confidence
- 2 Thess 2:3: quotation, high confidence
- 2 Thess 2:4: quotation, high confidence
- Titus 2:13: quotation, high confidence
- 1 Cor 7:31: allusion, high confidence
- 1 Cor 10:13: allusion, high confidence
- 1 Pet 1:7: echo, medium confidence
- Heb 11:36: allusion, high confidence
- Heb 11:37: allusion, high confidence
- Rom 8:18: quotation, high confidence
- Matt 7:15: allusion, medium confidence
- Acts 20:29: allusion, medium confidence

### Translation notes

- This staged ref is Letter 139, to the Alexandrians; its opening (on the devil's new strategy of persecution under the Christian name) is lost in the scan and marked "…". Allusions: 1 John 2:18; 2 Thess 2:3–4; Titus 2:13; 1 Cor 7:31; 1 Cor 10:13; 1 Pet 1:7; Heb 11:36–37; Rom 8:18; Matt 7:15; Acts 20:29.

### Citation (SBL)

Basil, Ep. 139 (PG 32:584a–585b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-139).

## Letters 140, 141

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-140
- Source: PG 32:588a–592b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil encourages a persecuted church to endure, sets out the Nicene creed as the only creed he accepts, and (Letter 141) tells Eusebius that illness and unwilling colleagues, not carelessness, have hindered him.

### Greek text

ιιονῆς καὶ τῆς εἰς αὐτόν ἕλπίδος στέφανον. Μὴ οὖν ἀποκάμωμεν ἐναθλοῦντες εἰς τοὺς ὑπὲρ τῆς εὐσε· βείας ἀγῶνας, μηδὲ διʼ ἀνελπιστίας τά πονηθέντα ἡμῖν προώμεθα. Οὐ γὰρ μία πρᾶξις ἀνδρείας, οὐδε βραχὺς πόνος τὸ τῆς ψυχῆς καρτερόν διαδείκνυσιν ο ἀλλʼ ό δοκιμάζων ἡμῶν τὰς καρδίας διὰ μακρᾶς καὶ παρατεταμένης τῆς δοκιμασίας βούλεται ἡμᾶς τῆς δικαιοσύνης στεφανίτας ἀποδειχθῆναι. Μόνον ἀνένδοτον φυλασσέσθω τό φρόνημα ἡμῶν, ἄσει· στον τὸ στερέωμα τῆς εἰς Χριστόν πίστεως διατηρείσθω, καὶ ἣξει ἐν τάχει ό ἀντιληψόμενος ἡμῶν · ἣξει καὶ οὐ χρονιεῖ. Προσδέχον γὰρ θλίψιν ἐπὶ θλίψει, ἐλπίδα ἐπʼ ἔλπίδι· ἔτι μικρὸν ἔτι μικρὸν. Οὕτως οἵδε ψυχαγωγεῖν τῇ ἐπαγγελίᾳ τοῦ μέλλοντος τοὺς ἑαυτοῦ τροφίμους τὸ Πνεῦμα τό ἅγιον. Μετὰ γὰρ τὰς θλίψεις ἡ ἐλπίς ° ἐκ τοῦ σύνεγγυς δε πάρεστι τὰ ἐλπιζόμενα. Κᾶν γὰρ ὅλον τις εἴποι τὸν 2. Πίστιν δε ἡμεῖς οὔτε παρʼ ἄλλων γραφομένην ἡμῖν νεωτέραν παραδεχόμεθα, οὔτε αὐτοὶ τὰ τῆς ἡμετέρας διανοίας γεννήματα παραδιδόναι τολμῶμεν, ἵνα μὴ ἀνθρώπινα ποιήσωμεν τὰ τῆς εὐσεβείας ῥήματα· ἀλλʼ άπερ παρὰ τῶν ἁγίων Πατέρων δεδιδάγμεθα, ταῦτα τοὶς ἐρωτῶσιν ἡμᾶς διαγγέλλομεν. ’Ἐστι τοίνυν ἐκ πατέρων ἇμπολιτευομένη τῇ Ἐκκλησία ἡμῶνἡ γραφεῖσα παρὰ τῶν ἁγίων Πατέρων πίστις τῶν κατά τὴν Νίκαιαν συνελθόντων ἣν ἡγούμεθα μὲν διὰ στόματος εἶναι καὶ παρʼ ὑμῖν, οὐ παραιτούμεθα δὲ, ἱνα μὴ ὄκνου ἔγκλημα ἀπενεγκώμεθα, καὶ αῦτά τὰ ῥήματά ἐνσημᾶναι τῷ γράμματι. ’Ἐστι δὲ ταῦτα. Πιστεύομεν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, ὁρατῶν τε πάντων καὶ ἀοράτων ποιητήν. Καὶ εἰς ἕνα Κύριον Ἰησοῦν Χριστὸν τὸν Υίὸν τοῦ Θεοῦ, γεννηθέντα εκ τοῦ Huτρὸς μονογενῆ τουτέστιν, ἐκ τῆς οὐσίας τοῦ Πατρός ο φῶς ἐκ φωτός, Θεὸν ἀληθινὸν ἑκ Θεοῦ ἀληθινοῦ· γεννηθέντα οὐ ποιηθέντα, όμοούσιον τῷ Πατρὶ, διʼ οὗ τὰ πάντα ἐγένετο, τὰ τε ἐν τῷ οὐρανῷ καὶ τά ἐν τῇ γῇ. Τὸν διʼ ἡμᾶς τοὺς ἂν· θρώπους καὶ διὰ τήν ἡμετέραν σωτηρίαν κατελθόντα· σαρκωθίντα, ἐνανθρωπήσαντα, παθόντα, καὶ ἀναστάντα τῇ τρίτῃ ἡμέρᾳ ο ἀνελθόντα εἰς οὐρανοὺς, ἑρχόμενον κρῖναι ζῶντας καὶ νεκρούς. Καὶ εἰς τό ἅγιον Πνεῦμα. Τοὺς δε λέγοντας, Ἦν ποτε, ὅτε οὐκ ᾖνο καὶ, Πρὶν γεννηθῆναι οὐκ ᾖν. καὶ, ὅτι Ἐξ οὐκ ὄντων ἐγένετοο ἦ ἐξ ἑτέρας ὑποστάσεως ἠ οὐσίας φάσκοντας εἶναι, ἦ τρεπτόν, ᾖ ἀλλοιωτὸν τὸν Υἰὸν τοῦ Θεοῦ, τούτους ἀναθεε ματίζει ἠ καθολική καὶ ἀποστολικὴ Ἐκκλη σία. Πιστεύομιν τούτοις. Ἐπειδὴ δὲ ἀδιοριστὸς ἐστιν ὁ περὶ τοῦ ἁγίου Πνεύματος λόγος, οὔπω τότε τῶν πνευματομοὶχων ἀναφανέντων, τὸ χρῆναι ἀναθεματίζ εσθαι τοὺς λέγοντας τῆ ς κτικτιστὸν. ν _ l Εὖσεβίῳ, ἑπισκόπῳ Σαμοσάτων. ί. Ἐδεξαμην ἤδη δύο ἐπιστολὰς παρὰ τῆς ἐνθέου καὶ τελειοτάτες φρονήσεώς σου · ὧν ἡ μὲν ὑπέγραψεν ἠμῖν ἐναργῶς, ὅπως μὲν προσεδοκήθημεν ὑπὸ τοῦ λαοῦ τοῦ ὑπὸ τὴν χεῖρα τῆς ὁσιότητος σου, ὅσον δὲ ἐλυπήσα. μεν ἀπολειφθέντες τῆς ἁγιωτάτης συνόδου. ἸΙ δὲ ἑτέρα, ἡ παλαιοτέρα μὲν, ὡς εἰκάζω τῷ γράμματι, ὕστερον δὲ ἡμῖν ἁποδοθείσα, διδασκαλίαν περιεῖχε πρέπουσαν σοι καὶ ἡμῖν ἀναγκαίαν, μὴ καταρῥᾳθυμείν τῶν [ἐκκλησιῶν τοῦ Θεοῦ, μηδὲ κατὰ μικρὸν προίεσθαι τοῖς ὑπεναντίοις τὰ πράγματα ο ἀφʼ ὧν τὰ μεν ἐκείνων αὐξήσει, τά δὲ ἡμέτερα μειωθήσεται. Καὶ οἶμαι πρὸς ἑκατέραν ἁποκεκρίσθαι · πλὴν ἀλλὰ καὶ νῦν (ἐπειδὴ ἄδηλον εἰ οἱ πιστευθέντες τὴν διακονίαν διέσωσαν ἡμῶν τὰς ἀποκρίσεις) περὶ τῶν αὐτῶν ἀπολογοῦμαι ο πρὸς μὲν τὴν ἀπόλειψιν ἀληθεστάτην πρόφασιν γράφων, ἧς οἶμαι τὴν ἀκοὴν καὶ μέχρι τῆς σῆς ὁσιότητος διαβεβηκέναι, ὅτι ὑπὸ ἀρρωστίας κατεσχέθην, τῆς μέχρις αὐτῶν με τῶν πυλῶν τοῦ θανάτου καταγαγούσης. Καὶ ἔτι καὶ νῦν, ἡνίκα ἀπέστελλον περὶ τούτων, λείψανα φέρων τῆς ἀρρωστίας ἔγραενον. Ταῦτα δε ἑστι τοιαῦτα, ὥστε ἐξαρκεῖν ἑτέρῳ νοσήματα εἶναι δύσφορα. 2. Πρὸς ἴε τὸ, ὅτι οὗ ῥᾳθυμία ἡμετέρα τὰ τῶν Ἐκκλησιὼν τοῖς ἐναντίοις προδέδοται, εἰδέναι βούὶομαι τὴν θεοσέβειαν σου, ὅτι οἱ κοινωνικοὶ δῆθεν ἡμῖν τῶν ἐπισκόπων, ἡ ὄκνῳ, ἡ τῷ πρὸς ἡμᾶς ὑπόπτως ἔχειν ἔτι καὶ μὴ καθαρῶς, ἣ τῇ παρὰ τοῦ διαβόλου 5'77;woas'vn πρὸς τὰς ἀγαθὰς πράξεις ἐναντιώσει, συναρασθαι ἡμῖν οὐκ ἀνέχονται. Ἀλλὰ σχήματι μεν δῆβεν οἱ πλείους ἐσμεν μετʼ ἀλλήλων, προστεθέντος ἡμῖν καὶ τοῦ χρηστοὺ Βοσπορίου ο ἀληθεία δὲ πρὸς οὐδὲν ἡμῖν τῶν ἀναγκαιοτάτων συναίρονται ο ὥστε με καὶ ὑπὸ τῆς ἀθυμίας ταύτης τὸ πλεῖστον μέρος πρὸς τήν ἀνάληψιν ἐμποδίζεσθαι, συνεχῶς μοι τῶν ἀρρωστημάτων ἐκ τῆς σφοδρᾶς λύπης ἀποστρεφόντων. Τί δʼ ἆν ποιήσαιμι μόνος, τῶν κανόνων, ὡς καὶ αὐτὸς οἶδας, ἐνὶ τὰς τοιαύτας οἰκονομίας μὴ συγχωρούντων ; Καίτοι τίνα θεραπείαν ούκ ἑθεράπευσα; Ποίου κρίματος αὐτοὺς οὐκ ἀνέμνη σα τὰ μὶν διὰ γραμμάτων, τὰ δὴ καὶ διὰ τῆς συντυχίας ; Ἦλθον γὰρ καὶ μέχρι τῆς πόλεως, κατὰ ἀκοὴν τοῦ ἐμοῦ θανάτου. Ἐπεὶ δὲ ἔδοξε τῷ Θεῷ ζῶντας ἡμᾶς παρʼ αὐτῶν καταληφθῆναι, διελέχθημεν αὐτοῖς τὰ εἰκότα. Καὶ παρόντα μὲν αἰδοῦνται, καὶ ὑπισχνοῦνται τὰ εἰκότα πάντα · ἀπολειφθέντες δὲ πάλιν πρὸς τὴν ἑαυτῶν ἀνατρέχουσι γνὼμηνξΤαῦτα καὶ ἡμεῖς τῆς κοινῆς κάταστάσεως τῶν πραγμάτων ἀπο. λαύομεν, προδήλως τοῦ Κυρίου ἕγκαταλιπόντος ἡμᾶς, τοὺς διὰ τὸ πληθυνθῆναι τὴν ἀνομίαν ψύξανταςτήν ἀγάπην. Ἀλλὰ πρὸς πάντα ἡμῖν ἀρκεσάτω ἡ μεγάλη σου καὶ δυνατωτάτη πρὸς Θεὸν ἱκεσία. Τάχα γὰρ ἂν ἦ γενοίμεθά τι τοῖς πράγμασι χρήσιμοι, ἦ, διαμαρτόντες τῶν σπουδαζομένων, φύγοιμεν τὴν κατάκρισιν.

### English translation (Claude)

… the crown of patience and of hope in him. Let us not, then, grow weary in contending in the struggles for godliness, nor through despair throw away what we have laboured for. For it is not a single act of courage nor a short labour that shows the steadfastness of the soul; but he who tests our hearts wishes us to be proved winners of the crowns of righteousness through a long and drawn-out testing. Only let our mind be kept unyielding, let the firmness of faith in Christ be preserved unshaken, and he who will help us will come quickly; he will come and will not delay. For expect affliction upon affliction, hope upon hope; yet a little, yet a little. So the Holy Spirit knows how to cheer his nurslings with the promise of what is to come. For after the afflictions comes hope, and the things hoped for are close at hand. For even if one were to speak of the whole … 2. As for a creed, we neither accept a newer one written for us by others, nor do we ourselves dare to hand on the offspring of our own mind, lest we make the words of godliness human; but what we have been taught by the holy fathers, that we announce to those who ask us. There has been in use in our church since the fathers' time the faith written by the holy fathers who assembled at Nicaea; we think that it is on your lips too, but so as not to incur a charge of sloth we do not decline to set down its very words in this letter. They are these: 'We believe in one God, the Father almighty, maker of all things visible and invisible; and in one Lord Jesus Christ, the Son of God, begotten from the Father as only-begotten, that is, from the essence of the Father; light from light, true God from true God; begotten, not made; of the same essence as the Father; through whom all things came into being, the things in heaven and the things on earth; who for us men and for our salvation came down, was made flesh, became man, suffered, and rose on the third day, ascended into the heavens, and comes to judge the living and the dead. And in the Holy Spirit. But those who say "There was once when he was not," and "Before he was begotten he was not," and that "he came into being from things that are not," or who claim that the Son of God is from another hypostasis or essence, or changeable or alterable, these the catholic and apostolic church anathematizes.' We believe these things. But since the doctrine of the Holy Spirit is left undefined, the Pneumatomachi not having appeared at that time, that those must be anathematized who say … created …
[Letter 141] To Eusebius, bishop of Samosata. 1. I have now received two letters from your inspired and most perfect prudence. One of them described clearly to us how we were expected by the people under the hand of your holiness, and how grieved we were to have missed the most holy synod. The other, older, as I guess from the writing, but delivered to us later, contained teaching befitting you and necessary for us: not to grow careless about the churches of God, nor little by little to give up affairs to the opponents, by which their side will grow and ours be diminished. I think that I have answered both; but now too, since it is uncertain whether those entrusted with the service kept our answers safe, I make my defence on the same matters. For the absence I write the truest excuse, the report of which I think has reached even your holiness: that I was held by an illness that brought me down to the very gates of death. And even now, while I was sending word about these things, I wrote carrying the remnants of the illness; and they are such as would be enough for another man to be hard-to-bear diseases. 2. As to the charge that the affairs of the churches have been betrayed to the opponents by our carelessness, I want your piety to know that the bishops supposedly in communion with us, whether from sloth, or from still regarding us with suspicion and not sincerely, or from the devil's opposition to good actions, will not consent to help us. In appearance, indeed, most of us are with one another, the good Bosporius having joined us as well; but in truth they help us in none of the most necessary things; so that I am hindered for the most part from recovering by this very despondency, my illnesses constantly returning from the severe grief. What could I do alone, when the canons, as you know yourself, do not permit such arrangements to one person? And yet what care have I not taken? Of what judgment have I not reminded them, partly by letter, partly in meeting? For they even came to the city on a report of my death. But since it pleased God that they should find us alive, we spoke to them as was fitting. And when present they are respectful and promise everything fitting; but when they have left they run back again to their own mind. These things we too enjoy from the common state of affairs, the Lord having plainly forsaken us, who have let love grow cold because lawlessness has multiplied. But for all things let your great and most powerful supplication to God suffice us. For perhaps we may either become of some use to affairs, or, failing in our efforts, escape condemnation.

### Scripture references

- 1 Thess 2:4: echo, medium confidence
- 2 Tim 4:8: echo, medium confidence
- Heb 10:37: quotation, high confidence
- Hab 2:3: allusion, medium confidence
- Isa 28:10: allusion, medium confidence
- Matt 24:12: allusion, high confidence

### Translation notes

- This staged ref holds Letter 140, to the church of Antioch (its opening lost in the scan and marked "…"; the scan also loses the end of its first section and breaks off in the last sentence, after which the letter's close is lost), and Letter 141, to Eusebius of Samosata. Letter 140 quotes the creed of Nicaea (325) with its anathemas, translated as printed in the scan. Letter 140: allusions to 1 Thess 2:4; 2 Tim 4:8; Hab 2:3 and Heb 10:37 ("will come and will not delay"); Isa 28:10 ("hope upon hope; yet a little"). Letter 141: allusion to Matt 24:12.

### Citation (SBL)

Basil, Ep. 140 (PG 32:588a–592b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-140).

## Letter 142

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-142
- Source: PG 32:592b–592d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil introduces a chorepiscopus to a prefect's accountant and asks him to exempt the chorepiscopus's poorhouse from taxation.

### Greek text

Νουμεραρίῳ ἐπάρχων. Συνήγαγον μὲν πάντας ἐν τῇ συνόδῳ τοῦ μακαρίου μάρτυρος Εύψυχίου τοὺς ἀδελφοὺς ἡμῶν τούς χωρεπισκόπους, ὥστε γνωρίμους ποιῆσαι τῇ τιμιότητί σου · ἐπεὶ δὲ ἀπελείφθης, διὰ γραμμάτων αὐτοὺς ἀναγκαῖόν ἐστι προσαχθῆναί σου τῇ τελειότητι. Γνώριξε τοίνυν τὸν ἀδελφὸν τόνδε, ἄξιον ὄντα τοῦ πιστεύεσθαι παρὰ τῆς σῆς φρονήσεως διὰ τὸν φόβον τοῦ Κυρίου. Καὶ ἅπερ ἂν τῶν πτωχῶν ἕνεκεν ἀναφέρῃ σου τῇ ἁγαθῇ προαιρέσει, καταξίωσον ὡς ἀληθεύοντι πείθεσθαι, καὶ τὴν δυιατὴν ἐπικουρίαν παρέχεσθαι τοῖς καταπονουμένοις. Καταξιώσεις δὲ δηλονότι κα. πτωχοτροφίαν τῆς συμμορίας τῆς ὑπʼ αύτον ἐπισκέψασθαι, καὶπάντη ἀνεῖναι τῆς συντελείας.Τοῦτο γὰρ ἣ δη καὶ τῷ ἑταίρῳ σου συνήρεσε τὴν μικρ ἀν διτῆ σιν τῶν πενή των ἀλειτούργη τον καταστῆ σαι.

### English translation (Claude)

To the accountant of the prefects. I gathered all our brothers the chorepiscopi at the synod of the blessed martyr Eupsychius, to make them known to your honour; but since you were absent, they must be introduced to your perfection by letter. Get to know, then, this brother, who is worthy to be trusted by your prudence because of his fear of the Lord. And whatever he reports to your good will on behalf of the poor, deign to believe as from one who speaks the truth, and to give what help you can to those in distress. You will deign, clearly, also to visit the poorhouse of the district under him and to release it entirely from the tax. For this has already pleased your colleague too, to make the small property of the poor free from public burdens.

### Translation notes

- Letter 142.

### Citation (SBL)

Basil, Ep. 142 (PG 32:592b–592d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-142).

## Letter 143

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-143
- Source: PG 32:592d–593b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends a chorepiscopus and his poorhouse to another tax official, who himself supports a poorhouse at Amasea.

### Greek text

Ἐτίρῳ νουμεραρίῳ. Εἰ μὲν αύτῷ μοι δυνατὸν ῆν συμπαρεῖναι τῇ τιμιότητί σου, διʼ ἐμαυτοᾶ ἂν πάντως ἀνήνεγκα περὶ ὧν Ξβουλόμην, καὶ προέστην τῶν καταπονουμένων ο ἐπεὶ δέ με ἀρρωστία σώματος καὶ ἀσχολίαι πραγμάτων ἀφελκουσιν, ἀντʼ ἐμαυτοῦ σοι τὸν ἀδελφὸν τόνδε τὸν χωρεπίσκοπον συνίστημι · ὥστε, σι αὐτῷ ’γνησίως προσχόντα, χρήσασθαι συμβούλῳ,ὡς φιλαλη· Θῶς καὶ ἐμφρόνως δυναμένῳ συμβουλεῦσαι περὶ τῶν πραγμάτων. Τὸ γὰρ πτωχοτροφεῑον τό παρʼ αὑτοῦ οἰκονομούμενον ἐπειδὰν καταξιὼσης θεάσασθαι [ὄψει γὰρ,εὖ οἶδα, καὶ οὐ παραδραμῇ, ἐπειδὴ οὐδὲ ἄπειρος εἷ τοῦ ἔργου· ἀλλʼ, ὡν ὁ δεῖνά μοι ἀνήνεγκεν, ἓν τῶν ἐν τῇ Ἀμασιίᾳ ἐξ ὦν ἔδωκέ σοι ὀ Κύριος ὃιατρέφεις], ἕπειδὰν οὖν ἴδῃς καὶ τοῦτο, πάντα αὐτῷ παρέξῃ τὰ ἐπιζητούμενα. Ἤδη γάρ μοι καὶ ὁ ἑταῖρός σου κατεπηγγείλατο φιλανθρωπίαν τινὰ περὶ τὰ πτωχοτροφεῖα. Τοῦτο δὲ λέγω, οὐχ ἱνα ἄλλον αὐτὸς μιμήση (σὲ γὰρ εἰκὸς ἑτέροις εἶναι τῶν καλῶν ἡγεμόνα), ἀλλʼ ἵνα γνῷς, ὅτι δὴ περὶ αὐτῶν τούτων καὶ ἄλλοι ἡμᾶς ἐδυσωπήθησαν.

### English translation (Claude)

To another accountant. If it were possible for me to be with your honour myself, I would certainly have referred to you in person what I wished, and have stood up for those in distress; but since bodily illness and pressure of business draw me away, I commend to you in my place this brother the chorepiscopus, so that, attending to him sincerely, you may use him as an adviser, since he is able to advise about affairs truthfully and wisely. When you deign to see the poorhouse managed by him (and you will see it, I know well, and not pass it by, since you are not inexperienced in the work, but, as someone told me, you maintain one of those in Amasea out of what the Lord has given you), when, then, you see this one too, you will provide him with everything he asks. For your colleague too has already promised me some kindness toward the poorhouses. I say this not that you should imitate another (for you are likely to lead others in good things), but that you may know that others too have been moved by us about these very things.

### Translation notes

- Letter 143.

### Citation (SBL)

Basil, Ep. 143 (PG 32:592d–593b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-143).

## Letter 144

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-144
- Source: PG 32:593b–593c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends the chorepiscopus to a prefect's officer and reminds him of a private promise to help the poor.

### Greek text

Τρακτευτῇ τῶν ἐπάρχων. Γνωρίζεις πάντως τόνδε ἐκ τῆς κατά τὴν πόλιν συντυχίας ὅμως δὲ σοι αὐτὸν καὶ διὰ τῆς ἐπιστολῆς προσάγομεν συνιστῶντες, ὅτι εἰς πολλά σοι τῶν σπουδαζομένων χρήσιμος ἔσται, διὰ τὸ καὶ συνετῶς καὶ εὐλαβῶς δύνασθαι ὑποτίθεσθαι τὰ πρακτέα. ’Λ δέ ἐμοὶ εἰς τὸ οὖς διελέχθης, ταῦτα νῦν ἐστι καιρὸς ἐπιδείξασθαι, ἐπειδάν σοι ὁ προειρημένος ἁδελφὸς τὰ τῶν πτωχῶν ὑποδείξῃ.

### English translation (Claude)

To the officer of the prefects. You surely know this man from meeting him in the city; nevertheless we introduce him to you also by letter, commending him because he will be useful to you in many of the things you care about, since he is able to suggest what must be done both wisely and piously. What you said to me in my ear, now is the time to show, when the aforementioned brother shows you the affairs of the poor.

### Translation notes

- Letter 144.

### Citation (SBL)

Basil, Ep. 144 (PG 32:593b–593c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-144).

## Letters 145, 146

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-145
- Source: PG 32:593c–596c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil begs Eusebius to visit the church of Caesarea before Basil dies; then (Letter 146) he greets Eusebius's nephew Antiochus and urges him to live mindful of Christ's judgment seat.

### Greek text

Εὐσεβίῳ, ἐπισκόπῳ Σαμοσάτων. Οἶδα τοὺς μυρίους πόνους σου, οὕς ἀνέτλης ὐπὶρ τῶν Ἐκκλησιῶν τοῦ Θιοῦʼ καί τῶν ἀσχολιῶν τὸ πλῆθος οὐκ ἀγνοῶ, οἷς ἔχεις τὴν οἰκονομίαν οὐ παρέργως, ἀλλὰ κατά τὸ Θέλημα τοῦ Κυρίου διατιθέμενος. Καὶ τόν ἐκ γειτόνων ὑμῖν ἐπικαθήμενον ἐννοῶ, ἀνάγκη ὔμᾶς, ὥσπερ ὀρνιοας ἀετῷ ὑποπτήσσοντας, μὴ πόρρω τῆς σκέπης ἕκαστον ἀποτρέχειν. Τούτων με ουὸιν λέληθεν. Ἀλλʼ ό πόθος πρᾶγμα βίαιον, καὶ ἐλπίσαι τὰ μὴ ἐνδεχόμενα, καὶ ἐγχειρῆσαι τοῖς ἀδυνάτοις · μᾶλλον δὲ ἡ ἐπὶ K9ριον ἐλπὶς ἰσχυρότατον πάντων. Οὐ γὰρ ἀλόγῳ ἔπιε Θυμίᾳ, ἀλλʼ ἰσχύι πίστεως προσδοκῶ καὶ πόρον ἐν ἀμηχάνοις φανήσεσθαι,καὶ πάντων ῥᾳδίως σι ro’w κωλυμάτων περιγενήσεσθαι, πρὸς.τό ἰδεῖν σε τὴν φιλτάτην τῶν Ἐκκλησιῶν, καὶ μέντοι καὶ ὀφθῆναι παρʼ αὐτῆς· ὅ πάντων αὐτῇ τῶν ἀγαθῶν προτιμὸτατον, τῷ σῷ προσβλέψαι προσώπῳ, καὶ τῆς σῆς ἀκοῦσαι φωνῆς. Μὴ τοίνυν αὐτῇ τας ἐλπίδας Παὶ γὰρ πέρυσιν, ἀπὸ τῆς ἀτελεῖς καταστήσῃς. Συρίας ἐπανελθών, ἣν ἐδεξάμην ἐπαγγελίαν, ταύτην διακομίσας, πῶς οἴει μετέωρον αὐτὴν κατέστησα ταῖς ἐλπίσι; Μὴ οὖν εἰς ἄλλον καιρὸν ὑπέρθῃ τὴν ἐπίσκεψιν αὐτῆς, ὦ θαυμάσιε. Καὶ γὰρ ἐὰν ἧ δυνατὸν ἰδεῖν αὑτήν ποτε, ἀλλʼ οῦχὶ καὶ μεθʼ ἡμῶν, οῦς ἐπείγει ἠ νόσος ἀπᾶραι λοιπὸν τοῦ ὀδυνηροῦ τούτου βίου. Ἀντιόχῳ. Οῦκ ἔχω μέμψασθαί σοι ἀργίαν οὐδὲ ραθυμιαν, ὅτι, καιροῦ παραπεσόντος γραμμάτων, ἀπεσιώπησας. ’Ἢν γὰρ διὰ τῆς τιμίας ἐμοὶ χειρὸς διεπέμψω προσηγορίαν, πολλῶν ἐπιστολῶν τιμιωτέραν ποιοῦμαι. Ἀντὶ οὖν ταύτης προσαγορεύω σε, καὶ παρακαλῶ σπουδαίως ἀντέχεσθαι τῆς κατά ψυχὴν σωτηρίας, πάντα τά πάθη τῆς σαρκὸς παιδαγωγοῦντα τῷ λόγῳ, καὶ διηνεκῶς τὴν περὶ Θεοῦ ἔννοιαν, οἷον ἐν ναῶ τινι ἁγιωτάτῳ, τῇ σαυτοῦ ψυχῇ ἐνιδρυμένην ἔχοντα· ἐπι πάσης δὲ πράξεως καὶ παντὸς λὸγου πρὸ ὀφθαλμῶν λαμβάνειν τὸ τοῦ Χριστοῦ δικαστήριον, ὥστε σοι τὰς κατά μέρος ἐνεργείας συναχθείσας ἐπὶ τῆς ἀκριβοῦς ἐκείνης καὶ φοβερᾶς ἐξετάσεως δόξαν ἐν τῆ ἡμέρᾳ τῆς ἀνταποδόσεως ἐνεγκεῖν, ἐπὶ πάσης τῆς κτίσεως τῶν ἐπαίνων ἀξιουμένῳ, Εἰ δε καταδέχοιτο τὴν μέχρις ἡ μῶν ὁδὸν ὁ μέγας, οὐ μικρὸν κέρδος ἰδεῖν σε μετʼ αὑτοῦ ἐπὶ τῆς ἡμετέρας.

### English translation (Claude)

To Eusebius, bishop of Samosata. I know the countless labours you have endured for the churches of God; and I am not ignorant of the multitude of occupations, whose management you conduct not as a side matter but according to the will of the Lord. And I consider the man who sits on your borders, so that you must all, like birds cowering before an eagle, each keep from running far from cover. None of this has escaped me. But longing is a forceful thing, both to hope for what cannot be and to attempt the impossible; or rather, hope in the Lord is the strongest of all. For not from irrational desire but from the strength of faith I expect that a way will appear in difficulties and that you will easily overcome all hindrances, so as to see the church dearest to you and to be seen by her; for she prizes above all good things to look on your face and to hear your voice. Do not, then, make her hopes unfulfilled. For last year, when I came back from Syria and brought her the promise I had received, how high do you think I raised her with hope? Do not, then, put off your visit to her to another time, admirable friend. For even if it may be possible to see her at some time, yet not with us, whom illness is pressing to depart at last from this painful life.
[Letter 146] To Antiochus. I cannot blame you for sloth or carelessness because you kept silent when an occasion for letters arose. For the greeting you sent through the hand dear to me I value more than many letters. In return for it, then, I greet you, and urge you earnestly to hold fast to the salvation of the soul, disciplining all the passions of the flesh by reason, and keeping the thought of God continually established in your soul as in a most holy temple; and in every action and every word to set before your eyes the judgment seat of Christ, so that your individual deeds, gathered together at that exact and fearful examination, may bring you glory on the day of recompense, when you are deemed worthy of praise before the whole creation. And if the great man would consent to make the journey to us, it would be no small gain to see you with him in our country.

### Scripture references

- 1 Cor 3:16: echo, medium confidence
- 2 Cor 5:10: allusion, high confidence

### Translation notes

- This staged ref holds Letter 145, to Eusebius of Samosata, and Letter 146, to Antiochus (Eusebius's nephew; "the great man" is Eusebius). The man "on your borders" is probably the emperor Valens, then at Antioch. Letter 146: allusions to 1 Cor 3:16 and 2 Cor 5:10.

### Citation (SBL)

Basil, Ep. 145 (PG 32:593c–596c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-145).

## Letter 147

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-147
- Source: PG 32:596d–597b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil compares the ruined former governor Maximus to Odysseus and asks Aburgius to make his case known to the authorities.

### Greek text

Ἀβουργίῳ. Μῦθον ἐνόμιζον τέως τά τοῦ Ὁμήρου, ὅτε ἐπῄειν αὐτοῦ τὸ ἓτερον μέρος τῆς ποιήσεως, ἐν τὰ τοῦ Ὀδυσσέως πάθη μεταδιδάσκει. Ἀλλʼ ἐκεῖνα τὰ μυθικὰ τέως καὶ ἄπιστα πάνυ ἡμᾶς πιθανά νομίζειν ἐδίδαξεν ἡ περὶ τὸν πάντα ἄριστον Μάξιμον περιπέτεια. Καὶ γὰρ καὶ οὗτος ἄρχων ἐγένετο ἔθνους οὐ φαυλοτάτου, ὣσπερ ἐκεῖνος ὁ στρατηγὸς τῶν Κεφαλλήνων. Καὶ πολλὰ χρήματα ἄγων ἐκεῖνος, γυμνός ἐπανῆλθε· καὶ τοῦτον οὕτως η συμφορὰ διέθηκεν, ὡς κινδυνεῦσαι ἓν ἀλλοτρίοις ῥάκεσιν ὀφθῆναι τοῖς οἶκοι (lt). Καὶ ταῦτα πέπονθε, Λαιστρυγόνας τάχα που ἐφʼ ἑαυτὸν παροξύνας, καὶ Σκύλλη περιπεσὼν ἐν γυναικείᾳ μορφῇ κυνείαν ἐχούσῃ ἀπανθρωπίαν καὶ ἀγριότητα. Ἐπεὶ οὖν μόλις αύτῷ ὑπῆρξε τόν οῐφυκτον τοῦτον διανήξασθαι κλύδωνα, σε διʼ ἡμῶν ἱκετεύει, ἀξιῶν αἰδεσθῆναι τὴν κοινὴν φύσιν, καὶ ἐπὶ ταῖς παρʼ ἀξίαν αὑτοῦ συμφοραῖς ἀλγήσαντα, μὴ σιωπῇ κρύψαι τὰ κατʼ αὐτόν, ἀλλὰ διαγγεῖλαι τοῖς ἐν δυνάμει, ὥστε μάλιστα μεν καὶ γενέσθαι τινὰ αὐτῷ βοήθειαν πρὸς τὴν σκευωρηθεῖσαν ἐπήρειαν εἰ δὲ μὴ, δημοσιευθῆναι γοῦν τὴν προαίρεσιν τοῦ εἰς αὐτόν ἑμπαροίνὴσαντος. Ἀρκούσα γὰρ τῷ ἠδικημένῳ παραμυθία ἡ τῶν ἐπιβουλευσάντων αύτῷ τῆς πονηρίας φανέρωσις.

### English translation (Claude)

To Aburgius. Until now I thought Homer's tales a myth, when I went through the second part of his poem, in which he tells the sufferings of Odysseus. But the reversal that befell the most excellent Maximus has taught us to think those tales, until now mythical and wholly incredible, quite believable. For he too became governor of no mean nation, like that general of the Cephallenians; and as the other, though he set out with much wealth, came back naked, so misfortune has so treated this man that he was in danger of being seen by those at home in borrowed rags. And he has suffered these things having perhaps provoked some Laestrygonians against himself, and having fallen in with a Scylla in woman's form, with a dog's inhumanity and savagery. Since, then, he has barely managed to swim through this inescapable surge, he beseeches you through us, asking that you respect our common nature and, grieved at his undeserved misfortunes, not hide his case in silence but report it to those in power, so that, if possible, some help may come to him against the harassment contrived against him; or if not, that at least the intention of the one who has run riot against him may be made public. For the exposure of the wickedness of those who plotted against him is sufficient comfort to the wronged man.

### Extrabiblical texts

- Homer, Od. (Homer, Odyssey): allusion, high confidence

### Translation notes

- This staged ref is Letter 147, to Aburgius. Maximus had been governor of Cappadocia. Allusions to Homer's Odyssey (Odysseus, the Laestrygonians, Scylla).

### Citation (SBL)

Basil, Ep. 147 (PG 32:596d–597b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-147).

## Letters 148, 149

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-148
- Source: PG 32:597b–600d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil twice asks Trajan to help the ruined former governor Maximus.

### Greek text

Τραϊανῷ. Πολλὴν φέρει τοῖς καταπονουμένοις παραμυθίαν, καὶ τό ἔχειν ἀποδύρασθαι τὰς ἑαυτῶν συμφοράςʼ καὶ μάλιστα, ὃταν ἀνδρῶν ἐπιτύχωσι δυναμένων ἐκ τῆς τοῦ τρόπον καλοκαγαθίας συμπαθῆσαι τοῖς ἀλ·γεινοίς. Ὀθεν καὶ ό αἰδεσιμώτατος ἀδελφός Μάξιμος, ὁ τῆς πατρίδος ἡμῶν ἡγησάμενος, παθῶν οἷα ούδέπω τις ἀνθρώπων ἕτερος, καὶ πάντων μὲν γυμνωθεὶς τῶν προσόντων, ὅσα τε ἦν αύτῷ πατρῷα, καὶ ὅσα ἐκ προτέρων πόνων ὑπῆρχε (lui) συνειλεγμένα, κακοπαθήσας δε τῷ σώματι μυρία ταῖς ἂνω καὶ κάτω πλάναις, καὶ οὐδὲ αὐτὴν τὴν ἐπιτιμίαν ἀνεπηρέαστον διασώσας, ἧς ἕνεκα πάντα πονεῖν τοῖς ἐλευθέροις σύνηθες, πολλά μὲν πρὸς ἡμᾶς περὶ τῶν συμβάντων αὐτῷ ἀπωλοφύρατο, ἠξίωσε δι διʼ ἡμῶν, ὡς ἐν κεφαλαίῳ φανερὰν γενέσθαι σοι τὴν περιστᾶσαν αύτῷ τῶν κακῶν Ἰλιάδα. Κάγὼ, ἐπείδὴ ἄλλως οὐδὲν ἀφελεῖν αὐτοῦ τῶν δεινῶν ἠδυνήθην, ἑτοίμως ταύτην ἔδωκα τὴν χάριν ο τὸ ὀλίγα ἐκ πολλῶν, ὧν ἤκουσα παρ · αὑτοῦ, διαγγεῖλαι τῇ κοσμιότητί σου ι ἐπειδὴ αύτός ἐρυθριᾷν μοι ἐδόκει τὰς ἑαυτοῦ συμφορὰς ἐναργῶς διηγήσασθαι. Εἰ γὰρ καὶ πονηρὸν τὸν ἠδικηκότα συνίστησι τὰ γενόμενα, ἀλλʼ οὖν γε τόν πεποθόντὸι τῆς ἐλεεινοτάτης ὄντα μερίδος δείκνυσιν ο ἐπειδὴ αὐτὸ τὸ περιπεσεῖν τοῖς θεηλάτοις κακοῖς ἀπόδειξίν πως ἔχειν δοκεῖ τοῦ παραδεδόσθαι τοῖς πάθεσιν. Ἀλλʼ ἀρκεῖ αὐτῷ πρὸς παραμυθίαν τῶν συμβάντων τὸ εὐμενεῖ αὐτόν προσβλέψαι τῷ ὄμματι σε, καὶ τὴν πολυαρκῆ χάριν, ἧς πάντες ἀπολαύοντες δαπανᾴν ού δύνανται (τήν τῆς σῆς ἡμερότητος λέγω), καὶ ἐπʼ αὐτόν ἀφσθῆναι, Ὀτι δὲ καὶ ἕν δικαστηρίοις μεγάλη αὖτῷ ἄφορμή πρὸς τὴν νίκην ἡ ποιρὰ σοῦ ῥοπὴ, πάντες ἀκριβῶς πεπείσμεθα, Δικαιότατος δὲ πάντων καὶ αὐτὸς οὗτος, ὁ τὴν ἐπιστολὴν ἡμῶν, ὡς τι ὄφελος Τραϊανῷ. Καὶ αὐτὸς ὑπέβαλες ὀφθαλμῷ τὴν κακοπάθειαν τοῦ πρότερον μὲν εὐδοκίμου, νῦν δὴ ἐλεεινοτάτου πάντων Μαξίμου, τοῦ ἄρξαντος τῆς πατρίδος ἡμῶν, ὡς οὐκ ὤφελεν! Οἶμαι γὰρ ἂν πολλοῖς ἀπευκτὴν ἔσεσθαι τὴν τῶν ἐθνῶν ἀρχὴν, εἰ πρὸς τοιοῦτον πέρας μέλλουσι καταστρέφειν αἱ προστασίαι. Ὠστε τί δεῖ ἡμᾶς τὰ καθʼ ἕκαστον ἐπαγγέλλειν, ὡν τε εἴδομεν, ὧν τι ἠκούσαμεν, ἀνδρὶ διὰ πολλὴν τῆς διανοίας ὀξύτητα ἱκανῷ ἐξ ὀλίγων τῶν πραχθέντων στοχάσασθαι τὰ λειπομένας Πλὴν ἐκεῖνό γε εἰπὼν, ἴσως οὗ περιττός σοι φανήσομαι, ὅτι πολ λῶν ὄντων καὶ δεινῶν τῶν εἰς αὐτὸν τολμηθέντων πρὸ τῆς σῆς παρουσίας, τοιαῦτα γέγονε τὰ μετὰ ταῦτα, ὡς φιλανθρωπίαν ποιῆσαι νομισθῆναι τὰ φθάσαντα. Τοσαύτην εἶχεν ὑπερβολὴν ὕβρεως καὶ ζημίας, καὶ τῆς εἰς αὐτὸ τὸ σῶμα κακοπαθείας, τὰ δὴ ὕστερον αὐτῷ παρὰ τοῦ κρατοῦντος ἐξευρεθέντα. Καὶ νῦν ἔμφρουρος ἣκει τὰ λείψανα τῶν ὧδε κακῶν αὑτοῦ ἀποπληρώσων, ἐὰν μὴ σὺ τὴν μεγάλην σαυτοῦ χεῖρα ὑπερσχεῖν ἐθελήσῃς τῷ καταπονουμένῳ, Περιτπ-ὸν μὲν οὖν οἶδα ποιῶν, τὴν σὴν χρηστότητα εἰς φιλανθρωπίαν παρακαλῶν. Πλὴν ἀλλʼ ἐπειδὴ βούλομαι γενέσθαι χρήσιμος τῷ ἀνδρὶ, ἱκετεύω σου τὴν σεμνοπρέπειαν προσθεῖναί τι τῇ ἐκ φύσεως περὶ τὸ καλὸν σπουδῇ διʼ ἡμᾶς, ὥστε ἐναργὶς τῷ ἀνδρὶ γενέσθαι τῆς ὑπὲρ αὐτοῦ παρακλήσεως ἡμῶν τὸ ὄφελος.

### English translation (Claude)

To Trajan. It brings much comfort to the afflicted even to be able to lament their misfortunes, especially when they meet men able, from the nobility of their character, to sympathize with what is painful. Hence the most revered brother Maximus, who governed our homeland, having suffered as no other man ever yet has, stripped of all he had, both what came to him from his father and what he had collected from earlier labours, having suffered countless hardships in body in his wanderings up and down, and not having kept unharmed even his civic standing, for the sake of which free men are accustomed to undergo every labour, has lamented much to us about what befell him, and asked that through us the Iliad of evils that surrounds him might be made plain to you in summary. And I, since I could not otherwise relieve him of any of his troubles, readily granted this favour: to report to your decorum a few things out of the many I heard from him, since he himself seemed to me to blush to narrate his misfortunes plainly. For even if what has happened shows the wrongdoer to be wicked, yet it shows the sufferer to belong to the most pitiable lot, since the very fact of falling into god-sent evils seems somehow to be proof of having been handed over to sufferings. But it is enough for him, as comfort for what has happened, that you look on him with a kindly eye, and that the all-sufficient grace which all enjoy and cannot exhaust (I mean your gentleness) be poured out on him too. And we are all firmly persuaded that in the courts too your favour will give him a great start toward victory. And this man himself, who asked for our letter as being of some help, is the most just of all …
[Letter 149] To Trajan. You yourself have seen with your own eyes the ill-treatment of Maximus, formerly of good repute, now the most pitiable of all men, who governed our homeland (would that he had not!). For I think the governorship of provinces will be something many will pray to avoid, if their leaderships are to end in such a conclusion. So what need is there for us to report each thing we saw and heard to a man able, through great sharpness of mind, to guess the rest from a few of the facts? Yet I shall perhaps not seem superfluous to you in saying this: that, many and terrible as were the things dared against him before your arrival, what came afterward was such as to make what went before seem humane. Such an excess of insult and loss and of ill-treatment of his very body had the things later devised against him by the man in power. And now he has come under guard to fill up here the remnant of his evils, unless you are willing to stretch your great hand over the distressed man. I know that I am doing something superfluous in urging your kindness to humanity. Yet since I wish to be useful to the man, I beseech your dignity to add something for our sake to your natural zeal for the good, so that the benefit of our appeal on his behalf may be plain to the man.

### Translation notes

- This staged ref holds Letter 148 and Letter 149, both to Trajan. The end of Letter 148 breaks off in the scan mid-sentence (marked "…") and is not supplied. "Iliad of evils" is a proverbial phrase.

### Citation (SBL)

Basil, Ep. 148 (PG 32:597b–600d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-148).

## Letter 150

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-150
- Source: PG 32:601a–605c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Written in the name of Heraclidas, a young man turned from public life to the ascetic life, to his friend Amphilochius: he asks for a teacher, and reports bishop Basil's teaching on poverty and almsgiving.

### Greek text

Ἀμφιλοχίῳ, ὡς παρά Ἡρακλείδου 1. Ἐγὼ καὶ τῶν ὀμιληθέντων ἡμῖν πρὸς ἀλλήλους ποτὶ μέμνημαι, καὶ ὧν τε αὐτὸς εἶπον, ὧν τι ἥκουσα παρὰ τῆς εὐγενείας σου, οὐκ ἐπιλέλησμαι. Καὶ νῦν βίος μέν με δημόσιος οὐ κατέχει. Εἰ γὰρ καὶ τῇ καρδιᾳ ὁ αὐτὸς εἰμι, καὶ οὔπω τὸν παλαιὸν ἀπεδυσάμην ἄνθρωπον, πλὴν τῷ γε σχήματι, καὶ τῷ μακρὰν ἐμαυτὸν ποιῆσαι τῶν τοῦ βίου πραγμάτων, ἓδόξα λοιπὸν, οἷον ἐπιβεβηκέναι τῆς ὁδοῦ τῆς κατά Χριστὸν πὸλιτείας. Καθέζομαι δὲ ἔπʼ ἐμαυτοῦ, ὥσπερ οἱ εἰς πέλαγος ἀφιέναι μέλλοντες, ἀποσκοπεύων τὸ μέλλον. Οἱ μὲν γὰρ πλέοντες ἀνέμων χρῄζουσι πρὸς τὴν εὔπλοιαν, ἠμεῑς δὲ τοῦ χειραγωγήσοντος ἡμᾶς, καὶ ἀσφαλῶς διὰ τῶν ἁλμυρῶν κυμάτων τοῦ βίου παραπέμψοντος. Χρῄξείν γὰρ ἐμαυτὸν λογίζομαι πρῶτον μὲν χαλινοῦ πρὸς τὴν νεότητα, ἔπειτα κέντρων πρὸς τὸν δρόμον τῆς εὐσεβείας. Τούτων δέ πρόξενος λόγος δηλονοτι, νῦν μὶν παιδαγωγῶν ἡμῶν τὸ ἄτακτον, νῦν δὲ τὸ νωθρὸν τῆς ψυχῆς διεγείρων. Πάλιν μοι χρεία φαρμάκων ἐτέρων, ὥστε τὸν ἐκ τῆς συνηθείας ἀποπλύνασθαι ῥύπον. Οἶδας γὰρ, ὅτι ἡμεῖς, οἰ πολὺν χρόνον ὲνεθισθὲντεςτῇ ἀγορᾷ, ἀφειδῶς μὲν ἔχομεν τῶν ῥημάτων, ἀφυλάκτως δὲ πρὸς τὰς ὶν τῇΔ διανοίᾳ συνισταμένας in: τοῦ πονηροῦ φαντασίας. ’Πττήμεθα δὲ καὶ τιμῆς, καὶ τὸ ἐφʼ ἑαυτοῖς τι φρονεῖν οὐ ῥᾳδίωςη ἀποτιθέμεθα. Πρὸς ταῦτα μεγάλου μοι δεῖν καὶ ἐμπείρου λογίζὸμαι διδασκάλου. Ἔπειτα μέντοι καὶ τὸν ὀφθαλμὸν τῆς ψυχῆς ἀποκαθαρθῆναι, ὥστε πᾶσαν τήν ἀπὸ τῆς ἀγνοίας ἐπισκότησιν, οἱονεί τινα λήμην, ἀφαιρεθέντα, δύνασθαι ἔνατενίζειν τῷ κάλλει τῆς δόξης τοῦ Θεοῦ, οὐ μικροῦ ἔργον κρίνω, οὐδʼ ἐπʼ ὀλίγον τὴν ὠφέλειαν φέρειν.Α καὶ τὴν σὴν λογιότητα συνορᾷν, καὶ ἐπιθυμεῖν ὑπάρξαι τινὰ εἰς ταύτην τὴν βοήθειαν ἀκριβῶς ἐπίσταμαι · καὶ ἐάν ποτε δῷ ὁ Θεὸς εἰς ταυτὸν ἀφικέσθαι τῇ κοσμιότητι σου, δηλονότι πλοίονα μαθήσομαι ὑπὲρ ὧν φροντίζειν με χρὴ. Νῦν γὰρ ὑπὸ πολλῆς ἀμαθίας οὗδὶ ὅσων ἕνδεής εἰμι γνωρίζειν δύναμαι πλήν γε ὃτι οὐδὶν μετεμέλησέ μοι τῆς πρώτης ὁρμῆς, οὔτε ὀκλάζει μου ἠ ψυχὴ πρὸς τὸν σκοπὸν τοῦ κατὰ Θεὸν βίου, ὅπερ ὴγωνίασας ἐπʼ ἐμοὶ, καλῶς καὶ προσηκόντως ἑαυτῷ ποιῶν, μήποτε, στραφεις εἰς τά ὀπίσω, στήλη γένωμαι ἁλὸς, ὅπερ γυνὴ τις ἔπαθεν, ὥσπερ ἀκούω· Αλλʼ ἔτι μέν με καὶ αἱ ἔξωθεν ἀρχαὶ συστέλλουσιν, ὥσπερ λειποτάκτην τινὰ τῶν ἀρχόντων ἀναζητούντων ° ἐπέχει δέ με μάλιστα ἡ ἐμοῦ αὐτοῦ καρδία, ἐκεῖνα μαρτυροῦσα ἑαυτῇ ἁπερ εἴρηκα. 2. Ἐπειδὴ δε συνθηκῶν ἐμνήσθης, καὶ κατηγορεῖν ἑπηγγείλω, γελάσαι με ἐποίησας ἑν ταύτῃ τῇ κατηφείᾳ μου, ὃτι ἔτι ῥήτωρ εἴ, καὶτῆς δεινότητος ’ οὐκ ἀφίστασαι. Ἐγὼ γὰρ οὕτω νομίζω, εἰ μὴ πάντη ὡς ἀμαθὴς διαμαρτάνω τῆς ἀληθείας, μίαν εἶναι ὁδόν τὴν πρὸς Κύριον ἄγουσαν, καί πάντας τούς πρὸς αὐτόν πορευομένους συνοδεύειν ἀλληλοις, καὶ κατα μίαν συνθήκην τοῦ βιου πορεύεσθαι. Ὠστε που ἀπελθὼν χωρισθῆναί σου δύναμαι, καὶ μὴ μετά σοῦ ζῇν, καὶ μετὰ σοῦ δουλεύειν Θεῷ, ᾧ κοινῇ προσεφύγομεν; Τὰ μεν γὰρ σώματα ἡμῶν τόποις διασταθήσεται · ό δε τοῦ Θεοῦ ὀφθαλμός κοινῇ ἀμφοτέρους ἐφορᾷ δηλονότι · εἴπερ οὖν ἄξιος καὶ ό ἐμὸς βίος ὑπὸ τῶν ὀφθαλμῶν τοῦ Θεοῦ ἑποπτεύεσθαι ἀνέγνων γάρ που ἓν Ψαλμοῖς, ὅτι Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους. Ἐγὼ μὲν γὰρ εὔχομαι καὶ σοὶ καὶ παντὶ τῷ παραπλησίως σοι προαιρουμένῳ καὶ τῷ σώματι συνεῖναι, καὶ πᾶσαν νύκτα καὶ ἡμέραν μετὰ σοῦ κλίνειν τὰ γόνατα πρὸς τόν Πατέρα ἡμῶν τόν ἐν τοῖς οὐρανοῖς, καὶ εἰ τις ἄλλος ἀξίως ἐπικαλούμενος τόν Θεόν ο οἶδα γὰρ τὴν ἐν ταῖς προσευχαῖς κοινωνίαν πολύ το κέρδος φέρουσαν ἐὰν διʼ ὅσάκις ὑπάρξῃ μοι ἓν διαφόρῳ γωνιδίῳ παρερριμμένῳ στενάζειν, ἀκολουθήσει μοι πάντως τὸ Ψεύδεσθαι, μάχεσθαι μεν πρὸς τόν λόγον οὐκ ἔχω, ἤδη δε ὡς ψεύστου ἐμαυτὸν κατακρίνω, εἴτι τοιοῦτον κατὰ τὴν παλαιὰν ἀδιαφορίαν ἐφθεγξάμην, ὃ με τῷ κρίματι τοῦ ψεύδους ὑπόδικον καθιστᾷ. *3. Γενόμενος δὲ πλησίον Καισαρείας, ὥστε γνωρίσαί τὰ πράγματα, καὶ αὐτῇ παραβαλεῖν τῇ πόλει μὴ ἀνασχόμενος, τῷ πλησίον προσέφυγον πτωχοτροφείῳ, ὥστε ἐκεῖ μαθεῖν περὶ ὧν ἐβουλόμην. Εἶτα κατά συνήθειαν ἐπιδημήσαντι τῷ θεοφιλεστάτῳ ἔπισκόπῳ ἀνήνεγκα περὶ ὧν ἐπέταξεν ἡμῖν ἡ λογιότης σου. Καὶ ἃ μὲν ἀπεκρίνατο, οὔτε τῇ μνήμη φυλαχθῆναι παρʼ ἡμῶν δυνατὸν ἧν, καὶ ἐπιστολῆς ύπερέβαινε μέτρον. Ὠς ἐν κεφαλαίῳ δὲ περὶ τῆς ἀκτημοσύνης ἐκεῖνο ἔφη τὸ μέτρον εἶναι, ὥστε εἰς τὸν ἔσχατον χιτῶνα ἕκαστον ἑαυτῷ περιιστάναι τὴν κτῆσιν. Καὶ παρείχετο ἡμῖν ἐκ τοῦ Εύαγγελίου τὰς ἀποδείξεις · μίαν μὲν, ὡς Ἰωάννου τοῦ βαπτιστού εἰπόντος ο Ὀ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι· ἑτέραν δὲ, ὡς τοῦ Κυρίου τοῖς μαθηταῖς ἀπαγορεύσαντος μὴ ἔχειν δύο χιτῶνας. Προσετίθει δὲ τούτοις καὶτὸ· Εἰ θέλεις τέλειος εἶναι, ὕπαγε, πώλησόν σου τὰ ὑπάρχοντα, καὶ δός πτωχοῖς. Ἔλεγε ὁέ καὶ τὴν τοῦ μαργαρίτου παραβολὴν εἰς τοῦτο φέρειν ο ὅτι ό ἔμπορος ὁ εύρὼν τόν πολύτιμον μαργαρίτην, ἀπελθὼν ἐπώλησεν ἑαυτοῦ πάντα τὰ ὑπάρχοντα, καὶ ἠγόρασεν ἐκεῖνονʼ Προσετίθει δί τούτοις, ὅτι οὐδὲ ἐαυτῷ τινα ἐπιτρέπειν χρὴ τὴν τῶν χρημάτων διανομήν, ἀλλὰ τῷ τά τῶν πτωχῶν οἰκονομεῖν πεπιστευμένῳ. Καὶ τουτο ἀπὸ τῶν Πράξεων ἑπιστοῦτο · ὅτι, πωλοῦτες τὰ προσόντα αὐτοῖς, φέροντες ἐτίθουν παρὰ τοὺς πόδας τῶν ἀποστόλων, καὶ παρʼ ἐκείνων διεδίδοτο ἑκάστῳ, καθότι ᾶν τις χρείαν εἶχεν. Ἔλεγε γὰρ ἐμπειρίας χρῄζειν τὴν διάγνωσιν τοῦ ἀληθῶς, δεομένου, καὶ τοῦ κατά πλεονεξίαν αἰτοῦντος. Καὶ ό μεν τῷ θλιβομένῳ διδούς τῷ Κυρίῳ ἔδωκε, καὶ παρʼ αὐτοῦ λήψεται τὸν μισθόν ' 6 δέ τῷ περιερχομένῳ παρασχόμενος παντὶ προσέῥριψε κυνὶ, φορτικῷ μὶν διὰ τὴν ἀναίδειαν, ούκ ἐλεεινῷ δε δ ιά τὴν ἔνδειαν. 4. Περὶ δι τοῦ πῶς χρὴ βιοῦν ἡμᾶς καθʼ ἡμέραν, ὀλίγα μὶν ἔφθη εἰρηκὼς ὡς πρὸς τό τῆς ὑποθέσεως μέγεθος· πλὴν ἀλλʼ ἐβουλόμην παρʼ αύτού ἐκείνου σε μαθεῖν. Ἐμὶ γὰρ ἀφανίζειν τὴν ἀκρίβειαν τῶν δ ιδαγμάτων ούκ εὔλογον. Ηύχόμην δὲ μετά σοῦ ποτε καταλαβεῖν αὐτόν, ἳνα, καὶ τῇ μνήμη ἀκρίβῶς φυλάξας τὰ λεχθέντα, καὶ τῇ σεαυτοῦ συνέσει προσεξεύρῃς τά λείποντα. Ἐκεῖνο γὰρ μέμνημαι ἐκ τῶν πολλῶν ὧν ἤκουσα, ὅτι ἠ περὶ τοῦ πῶς χρὴ ζῇν τόν Χριστιανὸν διδασκαλία ού τοσοῦτον δεῖται λόγου, ὅσον τοῦ καθημερινοῡ ύποδείγματος. Καὶ οἶδα, ὅτι, εἰ μή σε κατεῖχεν ό δεσμὸς τῆς γηροκομίας τοῦ πατρὸς, ούκ ἀν οὔτε αὐτὸς ἄλλο τι προετίμησας τῆς συντυχίας τοῦ ἐπισκόπου, οὔτʼ ἂν ἐμοὶ συνεβούλευσας καταλπόντι τοῦτον εἰς ἐρημίας πλανᾶσθαι. Τὰ μὲν γὰρ σπήλαια καὶ αἱ πέτραι ἀναμένουσιν ἡμᾶς· αἱ δὲ παρά τῶν ἀνδρῶν ὠφελειαι ούκ ἀεὶ ἡμῖν παραμένουσιν. Ὥστε, εἰ ἀνέχῃ μου συμβουλεύοντος, τυπώσεις τὸν πατέρα μικρὸν ἐπιτρέπειν σοι ἀναχωρεῖν αὐτοῦ, καὶ περιτυγχάνειν ἀνδρὶ πολλὰ καὶ ἐκ τῆς ἐτέρων πείρας, καὶ ἐκ τῆς οἰκείας συνέσεως καὶ εἰδότι, καὶ παρέχειν τοῖς προσιοῦσιν αύτῷ δυναμένῷ.

### English translation (Claude)

To Amphilochius, as from Heraclidas. 1. I remember the conversations we once had with each other, and I have not forgotten what I said and what I heard from your nobility. And now public life no longer holds me. For though I am the same in heart and have not yet put off the old man, yet in outward form, and by putting myself far from the affairs of life, I seem now to have set foot, as it were, on the road of the life according to Christ. I sit by myself, like those about to put out to sea, watching what is to come. For sailors need winds for a good voyage, but we need someone to guide us by the hand and conduct us safely through the salt waves of life. For I reckon that I need first a bridle for my youth, then spurs for the race of godliness. The agent of these is clearly reason, now disciplining our disorder, now rousing the sluggishness of the soul. Again I need other medicines, to wash off the dirt of habit. For you know that we, who have long been accustomed to the marketplace, are unsparing of words and unguarded against the imaginings of the evil one that arise in the mind. We are overcome by honour too, and do not easily lay aside thinking something of ourselves. For these things I reckon that I need a great and experienced teacher. And then, to have the eye of the soul cleansed, so that, all the darkening from ignorance being removed like a film, it may be able to gaze on the beauty of the glory of God, I judge to be no small task, nor one whose benefit lasts for a short time. I know well that your eloquence sees these things too and wishes that someone may be found for this help; and if God ever grants me to meet your decorum, I shall clearly learn more about what I ought to care for. For now, from great ignorance, I cannot even know how much I lack; except that I have not at all repented of my first impulse, nor does my soul flag toward the goal of the life according to God, which you feared on my account, doing well and fittingly, lest, turning back, I should become a pillar of salt, as a certain woman suffered, as I hear. Still, the outside authorities hem me in, the magistrates searching for me as a deserter; but my own heart restrains me most, bearing witness to itself of what I have said. 2. But since you mentioned agreements and announced that you would accuse me, you made me laugh in this dejection of mine, because you are still an orator and do not give up your cleverness. For I think thus, unless as an ignorant man I altogether miss the truth: that there is one road leading to the Lord, and all who travel toward him journey together with one another and go by one agreement of life. So where could I go and be separated from you, and not live with you and serve God with you, to whom we fled for refuge together? Our bodies will be separated by places, but the eye of God clearly watches over both of us in common, if indeed my life too is worthy to be overseen by the eyes of God; for I read somewhere in the Psalms, 'The eyes of the Lord are on the righteous.' For I pray both for you and for everyone who chooses as you do, to be with you in body too, and every night and day to bend the knees with you to our Father in heaven, and with anyone else who calls on God worthily; for I know that communion in prayers brings much gain. But if, as often as it happens that I groan cast aside in a different corner, the charge of lying is surely to follow me, I cannot fight against the argument, but already condemn myself as a liar, if in my old indifference I uttered anything of the kind that makes me liable to the charge of falsehood. 3. When I came near Caesarea, to learn how things stood, and could not bring myself to go into the city itself, I took refuge in the neighbouring poorhouse, to learn there what I wished. Then, when the most God-beloved bishop visited according to his custom, I referred to him the matters your eloquence had enjoined on us. What he answered could not be kept in our memory, and it went beyond the measure of a letter. But in summary he said this about poverty: that the measure is that each should limit his possessions to his last tunic. And he gave us proofs from the Gospel: one, that John the Baptist said, 'He who has two tunics, let him share with him who has none'; another, that the Lord forbade his disciples to have two tunics. He added to these also: 'If you want to be perfect, go, sell your possessions, and give to the poor.' He said that the parable of the pearl also bears on this: that the merchant who found the precious pearl went away, sold all his possessions, and bought it. He added to these that one should not entrust the distribution of goods even to oneself, but to the one entrusted with managing the affairs of the poor. And this he confirmed from the Acts: that they sold their possessions, brought them, and laid them at the feet of the apostles, and by them it was distributed to each as anyone had need. For he said that experience is needed to discern the one truly in need from the one who asks out of greed. And he who gives to the afflicted has given to the Lord and will receive the reward from him; but he who gives to every wanderer has thrown it to a dog, troublesome for his shamelessness, not pitiable for his want. 4. About how we ought to live day by day, he said little in proportion to the greatness of the subject; but I wished you to learn it from him himself, for it is not reasonable for me to spoil the exactness of his teachings. And I prayed to visit him with you some time, so that you might both keep exactly in memory what is said and by your own intelligence find out what is lacking. For this I remember out of the many things I heard: that teaching on how a Christian should live needs not so much speech as daily example. And I know that, if the bond of caring for your father in his old age did not hold you, you would neither yourself have preferred anything to meeting the bishop, nor would you have advised me to leave him and wander in deserts. For the caves and the rocks await us; but the benefits that come from men do not always remain with us. So, if you will bear my advice, you will persuade your father to allow you to leave him for a little and to meet a man who knows much, both from the experience of others and from his own intelligence, and who is able to share it with those who come to him.

### Scripture references

- Eph 4:22: echo, medium confidence
- Gen 19:26: allusion, high confidence
- Ps 34:15 (33:16 LXX): quotation, high confidence
- Luke 3:11: quotation, high confidence
- Matt 10:10: allusion, high confidence
- Matt 19:21: quotation, high confidence
- Matt 13:45: allusion, high confidence
- Acts 4:34: allusion, high confidence
- Acts 4:35: quotation, high confidence
- Prov 19:17: echo, medium confidence

### Translation notes

- Letter 150, written by Basil in the name of Heraclidas. "The most God-beloved bishop" is Basil himself. A Migne note leaked into the quotation of Luke 3:11 and is removed by a logged correction. Quotations and allusions: Eph 4:22 (the old man); Gen 19:26 and Luke 17:32 (pillar of salt); Ps 34:15; Luke 3:11; Matt 10:10; Matt 19:21; Matt 13:45–46; Acts 4:34–35; Prov 19:17 (giving to the Lord).

### Citation (SBL)

Basil, Ep. 150 (PG 32:601a–605c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-150).

## Letter 151

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-151
- Source: PG 32:605d–608c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers the physician Eustathius, who urged reconciliation with the Eustathians: he grieves at the separation but bears it, putting God and truth first.

### Greek text

Εύσταθίῳ ἀρχιοίτρῳ. Εἴ τι ὄφελος ἡμετέρων γραμμάτον, μηδένα χρόνον . ὃιαλίπῃς ἒπιστίλλων ἡμῖν, καὶ διεγείρων ἡμᾶς πρὸς τὸ γράφειν. Αὐτοὶ μὲν γὰρ προδήλως ἡδίους γινόμεθα ἐντυγχάνοντες ἐπιστολαῖς συνετῶν ἀνδρῶν ἀγαπώντων τὸν Κύριον· εἰ δὲ καὶ αὐτοί τι ἄξιον σπουδῆς εὑρίσκετε παρʼ ἡμῖν, ὑμέτερον εἰδέναι τῶν ἐντυγχανόντων, Εἰ μὲν οὖν μὴ ὑπό τοῦ πλήθους τῶν ἀσχολιῶν ἀπηγόμεθα οὐκ ἂν τῆς ἑκ τοῦ γρά. φειν συνεχῶς εὐφροσύνης ἀπειχόμεθαο ὑμεῖς δε, οἷς ἐλάττους αἱ φροντίδες, ὁσάκις ἂν οἷόν τε ᾖ, κατακηλεῖτι ἡμᾶς τοῖς γράμμασι. Καὶ γὰρ τὰ φρέατά φασιν ἀντλούμενα βελτίω γίνεσθαι. Ἐοίκασι δέ σου αἱ ἐξ ἰατρικῆς παραινέσεις εἰς πάρεργον χωρεῖν, οὐχ ἡμῶν ἀπαγόντων τὸν σίδηρον, ἀλλʼ ἑαυτοῖς ἐκπιπτόντων τῶν ἁπαχρειουμένων. Ὀ οὖν τοῦ Στωϊκοῦ λόγος ο Ἐπειδὴ, φησι, μὴ γίνεται τὰ πράγματα ὡς βουλόμεθα, ὡς γίνεται βουλό. μεθαʼ ἐγὼ δὲ τοῖς μὲν πράγμασι τὴν γνώμην συγκατατίθεσθαι οὐ καταδίχομαι “ τὸ δε ἀβουλήτως τινὰς ’ποιεῖν τι τῶν ἀναγκαίων οὐκ ἀποδοκιμάζω. Οὔτε γὰρ ὑμῖν τοῖς ἰατροῖς τὸ καίειν τὸν οἷρῥωστον, ἦ ἄλλως ποιεῖν ἀλγεῖν, βουλητὸν · ἀλλʼ οὖν καταδέχεσθε πολλάκις τῇ δυσχερείᾳ τοῦ πάθους ἆπόμενοι· Οὔτε oi πλέοντες ἑκουσίως ἇκβάλλουσιτὰ ἀγώγιμαο ἀλλʼ ὥστε διαφυγεῖν τὰ ναυάγια, ὑφίστανται τὴν ἐκβολήν, τὸν ἐν πενίᾳ βίον τοῦ itu-00¢νεῖν προτιμῶντες. Ὥστε καὶ ἡμᾶς οἶου ἂλγεινῶς μεν καὶ μετὰ μυρίων ὀδυρμῶν φέρειν τὸν χωρισμὸν τῶν ἀφισταμένων· φέρειν δʼ οὖν ὅμως. ἐπειδή τοῦ Θεοῦ καὶ τῆς ἄπʼ αὐτὸν ἐλπίδος olidis τοῖς τῆς ἀληθείας ἐρασταῖς προτιμότερον.

### English translation (Claude)

To Eustathius the chief physician. If our letters are of any use, do not let any time pass without writing to us and rousing us to write. For we ourselves are plainly made happier by reading the letters of wise men who love the Lord; and whether you for your part find anything in ours worth attention is for you, the readers, to know. If we were not drawn away by the multitude of our occupations, we would not keep ourselves from the delight of writing constantly; but you, whose cares are fewer, charm us with letters as often as you can. For they say that wells become better by being drawn from. Your exhortations drawn from medicine seem to go beside the point, since it is not we who apply the knife, but those whose usefulness is spent who are falling away of themselves. So the Stoic's saying runs: 'Since things do not happen as we wish, we wish them as they happen.' But I do not consent to make my mind agree with the events, though I do not disapprove of people doing unwillingly something that is necessary. For neither do you physicians wish to burn the sick man or otherwise give him pain; yet you often accept it, yielding to the severity of the disease. Nor do sailors willingly throw their cargo overboard; but to escape shipwreck they submit to the jettison, preferring life in poverty to death. So be sure that we too bear painfully and with countless laments the separation of those who stand aloof from us; but we bear it nonetheless, since to lovers of the truth nothing is more precious than God and the hope in him.

### Translation notes

- Letter 151. The Stoic saying is quoted as such; its exact source is unidentified. Those who "stand aloof" are the party of Eustathius of Sebasteia.

### Citation (SBL)

Basil, Ep. 151 (PG 32:605d–608c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-151).

## Letters 152, 153

- URL: https://sophiascriptura.com/fathers/basil-epistulae/139/#p-152
- Source: PG 32:608c–609b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil writes two short letters to the general Victor, thanking him for his help to the church and his steady friendship.

### Greek text

Οὐΐκτορι στρατηλάτῃ. Ἀλλῳ μέν τινι μὴ ἐπιστέλλων, τάχα ἃνδεξαίμην δικαίως ἔγκλημα ῥᾳθυμίας ἦ λήθηςο σοῦ δὲ πῶς ἔστιν ἐπιλαθέσθαι, οὗ ποιρὰ πᾶσιν ἀνθρώποις λαλεῖταὶ τὸ όʼνομα; πῶς δὲ καταρρᾳθυμῆσαι, ὅς πάντων σχεδον τῶν κατὰ τὴν οἰκουμένηντῷ ὕψει τῶν ἀξιωμάτων ὑπερανίστηκας; Ἀλλὰ δήλη ἡμῶν ἠ αἰτία τῆς σιωπῆς. Ὀκνοῦμεν διʼ ὄχλου γίνεσθαι ἀνδρὶ τοσούτῳ, Εἰ δι προς τῇ λοιπῇ σου ἀρετῇ καὶ τοῦτο κατεδέξω, οὐ μόνον πεμπόμενα παρʼ ἡμῶν δέχεσθαι γραμματα, ἀλλὰ καὶ ἐλλειφθέντα ἐριζητείν, ἰδοὺ καὶ γράφομεν νῦν τεθαρῥηκότως, καὶ γράψομεν γε εἰς τὸ ἐφεξῆς ο εὐχόμενοι τῷ ἁγίῳ Θεῷ δοθῆναί σοι τὴν ἀμοιβὴν τῆς περὶ ἡμᾶς τιμῆς. ’Υπὶρ δὲ τῆς Ἐκκλησίας προέλαβες ἡμῶν τὰς παρακλήσεις, πάντα ποιήσας ὅσα ἂν ἡμεῖς έπεζητήσαμεν· Ποιεῖς δι οὐκ ἀνθρώποις χαριζόμενος, ἀλλὰ Θεῷ τῷ τιμήσαντι σε ο ὃς τὰ μὲν ἔδωκεν ἐν τῇ νῦν ζωῇ ἀγαθὰ, τὰ δι δώσει ἐν τῷ μέλλοντι αἰῶνι, ἀνθʼ ὧν μετὰ ἀληθείας ἐπορεύθης τὴν ὁδόν αὐτοῦ, ἀκλινῆ τὴν καρδίαν έν τῇ ὀρθότητι τῆς πίστεως ἀπʼ ἀρχῆς εἰς τέλος διασωσάμενος. Βίκτορι ἀπὸ ὑπάτων. Ὁσάκις ἂν ἡμῖν ὑπάρξῃ γράμμασιν ἐντυχεῖν τῆς κοσμιότητός σου, τοσαυτάκις χάριν ὁμολογοῦμεν τῷ Θεῷ, ὅτι διαμένειςκαὶ μεμνημένος ἡμῶν, καὶ ὑπʼ οὐδεμιᾶς δ ιαβολῆς τὴν ἀγάπην έλαττῶν, ἢν ἅπαξ κρίσει τῇ όρθοτάτη ἢ συνηθείᾳ χρηστῇ ἀναλαβεῖν κατεδέξω. Εὗχόμεθα οὖν τῷ ἁγίῳ Θεῷ καὶ σε διαμεῖναι έν τῇ ὁμοία πρὸς ἡμᾶς διαθέσει, καὶ ἡμᾶς ἀξίους εἶναι τῆς παρὰ σοῦ τιμῆς, ἣν τιμᾷς ἡμᾶς διὰ τοῦ γράμματος.

### English translation (Claude)

To Victor the general. If I failed to write to anyone else, I might perhaps justly incur a charge of carelessness or forgetfulness; but how is it possible to forget you, whose name is spoken among all men? How could I be careless toward you, who surpass almost everyone in the world in the height of your dignities? But the cause of our silence is plain: we hesitate to trouble so great a man. But if, besides your other virtue, you have consented not only to receive letters sent by us but even to ask for those left unwritten, see, we write now with confidence, and we will write in future too, praying to the holy God that you may be given the reward for your honour toward us. On behalf of the church you have anticipated our appeals, doing everything that we could have asked. And you do it not to please men but God, who has honoured you, who has given you good things in this present life and will give others in the age to come, because you have walked his way in truth, keeping your heart unswerving in the soundness of the faith from beginning to end.
[Letter 153] To Victor, the former consul. As often as we happen to read letters from your decorum, so often we confess our thanks to God that you continue both to remember us and not to lessen, through any slander, the love which you once consented to take up through a most right judgment or a kindly acquaintance. We pray, then, to the holy God that you may continue in the same disposition toward us, and that we may be worthy of the honour you pay us by your letter.

### Translation notes

- This staged ref holds Letter 152, to Victor the general, and Letter 153, to Victor the former consul (the same man).

### Citation (SBL)

Basil, Ep. 152 (PG 32:608c–609b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/139/#p-152).

## Letter 154

- URL: https://sophiascriptura.com/fathers/basil-epistulae/154/#p-154
- Source: PG 32:612a–612b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Ascholius of Thessalonica for his letter, whose devotion to Athanasius shows his orthodoxy, and asks him to keep writing and to pray for calm in the East.

### Greek text

θητον ἔχοντ ες. Ἐγνὼρισε δέ σου τήν διάθεσιν ἡμῖν τὸ γράμμα αὐτάρκως. Εἰ γὰρ καὶ μικρὸν ἦν τῷ πλήθει τῶν συλλαβῶν, ἀλλά τῇ γε ὀρθότητι τῆς διανοίας, ἀρκοῦσαν ἡμῖν τῆς προαιρέσεως τὴν ἀπόδειξιν ἔδωκε. Τὸ γὰρ ν ’ 1 περὶ τὸν μακαριώτατον Ἀθανάσιον ’ἐσπουδακέναι δεῖγμίκ ἐναργέστατον τοῦ ὑγιῶς ἔχειν περὶ τά μέγισται Ἀντὶ οὖν τῆς ἐπὶ τοῖς γράμμασιν εὐφροσύνης πολλὴν οἴδαμεν χάριν τῷ τιμιωτάτῳ υἱῷ ἡμῶν Εὗφημίῳ · καὶ αὐτὸς εὔχομαι πᾶσαν ὑπάρχειν βοήθειαν ἐξ ἁγίου · καὶ σε συνεύχεσθαι ἡμῖν παρακα).ῶ,ὄπως ἆν ἀπολάβοιμεν αὐτὸν ἐν τάχει μετά τῆς κοσμιωτάτης ὁμοζυγος αὑτοῦ,θυγατρό; δε ἡμῶν ἐν Κυρίῳ. Παρακλήθητι δε καὶ αὐτὸς μὴ ἐν προοιμίοις ἡμῖν στῆσαι τὴν εὖφροσύνην, ἀλλὰ διὰ τῆς ἀεί παραπιπτούσης προφάσεως ἐπιστέλλειν, καὶ τὴν πρὸς ἡμᾶς διάθεσιν τῷ πυκνῷ τῆς ὁμιλίας αὔξειν, καὶ τα περὶ τῶν αὑτοῦ Ἐκκλησιῶν, ὅπως ἔχει κατὰ τὴν συμφωνίαν, σημαίνειν· περὶ δὲ τῶν ἐνταῦθα προσεύχεσθαι, ὥστε γενέσθαι καὶ παρʼ ἡμῖν γαλήνην μεγάλην, ἐπιτιμήσαντος τοῦ Κυρίου ἡμῶν τῷ ἀνέμῳ καὶ τῇ θαλάσσῃ.

### English translation (Claude)

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

### Scripture references

- Mark 4:39: allusion, high confidence

### Translation notes

- This staged ref is Letter 154, to Ascholius of Thessalonica; its opening (on spiritual friendship and the state of the churches) is lost in the scan and marked "…". Allusion: Mark 4:39 (the calming of the storm).

### Citation (SBL)

Basil, Ep. 154 (PG 32:612a–612b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/154/#p-154).

## Letter 155

- URL: https://sophiascriptura.com/fathers/basil-epistulae/154/#p-155
- Source: PG 32:612c–613d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers an officer in Scythia who had accused him of neglect, assures him that he is remembered in the church's prayers, and asks him to send home relics of martyrs from the persecution there.

### Greek text

Ἀνεπίγραφος ἐπὶ ἀλείπτῃ. Πρός πολλὰς τὰς διὰ τῆς ἐπιστολῆς, ἣν πρώτην καὶ μόνην κατηξίωσεν ἡμῖν ἡ εὐγένειά σου διαπέμψασθαι, ἐγγεγραμμένας κατηγορίας ἀπορῶ (lii) ἀπολογήσασθαί· οὗ διὰ τὴν τοῦ δικαίου ἔνδειαν, ἀλλά διὰ τὸ ἐν πλήθει τῶν ἐπιφερομένων δύσκολον εἶναι τῶν καιριωτέρων τὴν προ-τίμησιν, καὶ ὃθεν δεῖ πρῶτον ἡμᾶς ἄρξασθαι τῆς θεραπείας. Ἣ τάχα δεῖ τῇ τάξει τῶν γεγραμμένων χρησαμένους ὀδῷ πρὸς ἕκαστον ἀπαντῴη Τοὺς ἐπὶ Σκυθίαν ἀπαίροντας ἐντεῦθεν μέχρι σήμερον οὐκ ἐγνωρίσαμεν ο ἀλλʼ οὐδὶ τῶν ἔκ τῆς οἰκίας ὑπέμνησαν ἡμᾶς, ὥστε προσειπεῖν σε δʼ αὐτῶν ο καίτοι πάνυ διὰ σπουδῆς τιθεμένους ἐπὶ πάσης προφάσεως προσφθέγγεσθαί σου τὴν τιμιότητα. Ἐπιλαθέσθαι δέ σου ἑν προσευχαῖς ἀδύνατον, εἰ μὴ πρότερον τοῦ ἔργου ἡμῶν ἐπιλαθώμεθα, εἰς ὃ ἔταξεν ἡμας ὁ Κύριος. Μέμνησαι γὰρ πάντῶς τῶν κηρυγμάτων τῶν ἒκκλησιαστικῶν, πιστὸς ὢν τῇ τοῦ Θεοῦ χάριτι · ὅτι καὶ ὑπὲρ τῶν ἐν ἀποδημίαις ἀδελφῶν δεόμεθα, καὶ ὑπὲρ τῶν ἐν ταῖς στρατείαις ἐξεταζομένων, καὶ ύπὲρ παρρησιαζομένων διὰ τὸ ὄνομα Κυρίου, καὶ ὑπὲρ τῶν τούς πνευματικούς καρπούς ἐπιδεικνυμένων, ἐν τῇ ἁγία Ἐκκλησία τὰς εύχάς ποιούμεθα ' ὧν πάντως ἐν τοῖς πλείοσιν ἦ καὶ ἐν τοῖς πᾶσι νομίζομεν καὶ τὴν σὴν ἐμπεριλαμβάνεσθαι τιμιὸο τητα. ’ἰδίᾳ δέ σου ἡμεῖς πῶς ἂν ἐπιλαθώμεθα, τοσαῦτα ἔχοντες τὰ κινοῦντα ἡμᾶς πρὸς μνήμην, ἀδελφήν τοιαύτην, ἀδελφιδοῦς τοιούτους, συγγένειαν οὕτω χρηστὴν, οὕτως ἀγαπῶσαν ἡμᾶς, οἶκον, οἰκέτας, φίλους· ἐξ ὧν, κᾶν μή βουλώμεθα, ἀναγκαίως ύπομιμνησκόμεθά σου τῆς ἀγαθῆς προαιρέσεως; Περὶ δε τοῦδε 6 ἀδελφὸς 6 δεῖνα οὐδὲν ἡμῖν ἤνεγκεν ἐπαχθὲς, οὐδὲ παρʼ ἡμῶν βλάπτουσα ούτόν τις κρίσις asumma: οὐδεμία. Τρέψον οὖν τὴν λύπην ἐπὶ τοὺς τά ψευδῆ διηγησαμένους, ἀπολύσας πάσης μέμψεως καὶ τὸν χωρεπίσκοπον καὶ ἐμέ. Εἰ δέ τινα δίκην γυμνάζει ὁ σχολοστικὸς ὅ δεῖνα, ἔχει δικαστήριοι δημόσια καὶ νόμους. Ἀξιῶ οὖν ὑμᾶς ἐπὶ τούτοις μηδεμίαν ἔχειν μέμψιν. Αὐτὸς δὲ ὅσα ποιεῖς ἀγαθὰ, σεαυτῶ θησαυρίζεις· καὶ ἢν παρέχῃ ἀνάπαυσιν τοῖς διὰ τὸ ὄνομα τοῦ Κυρίου διωκομένοις, ταύτην σεαυτῷ ἐν ἡμέρᾳ τῆς μισθαποδοσίας προετοιμάζεις. Καλῶς δὲ ποιήσεις, ἐὰν καὶ λείψανα μαρτύρων τῇ πατρίδι ἐκπέμψῃςο εἴπερ, ὡς ἐπέστειλας ἡμῖν, 6 ἐκεῖ διωγμὸς ποιεῖ καὶ νῦν μύρτυρας τῷ Κυρίῳ.

### English translation (Claude)

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

### Scripture references

- Matt 6:20: echo, medium confidence

### Translation notes

- Letter 155, without address ("about a trainer" in the manuscripts' heading); the addressee was a Cappadocian officer serving in Scythia, perhaps Junius Soranus. The "proclamations" are the church's intercessions. The persecution in Scythia was that of the Gothic king Athanaric.

### Citation (SBL)

Basil, Ep. 155 (PG 32:612c–613d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/154/#p-155).

## Letters 156, 157, 158, 159

- URL: https://sophiascriptura.com/fathers/basil-epistulae/154/#p-156
- Source: PG 32:616a–621d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Evagrius why he cannot settle the schism at Antioch himself; greets Antiochus twice; and answers Eupaterius and his daughter with the Nicene faith and a defence of the Holy Spirit's divinity.

### Greek text

,σκε τῆς δυνάμεως ἐνδεῖν. Οὐ γὰρ ἀγνοεῖ σου ἡ τελεία φρόνησις, ὅτι τά χρόνῳ κρατυνθέντα πάθη πρῶτον, μὲν χρόνου δεῖται πρὸς τὴν διόρθωσιν· ἔπειτα ἰσχυρᾶς καὶ εὐτονωτέρας ἀγωγῆς, εἰ μέλλοι τις τοῦ βάθους αὑτοῦ καθικνεῖσθαι, ὥστε πρόρριζα ἐξελεῖν τῶν καμνόντων τὰ ἀρρωστήματα. Οἶδας δί ὃ λέγω, καὶ εἰ δεῖ τρανότερον εἰπεῖν, οὐδεὶς ό φόβος. 2. Τὴν φιλαυτίαν ἔθει μακρῷ ταῖς ψυχαῖς ἐρῥιζως θεῖσαν εἷς ἀνὴρ ἀνελεῖν οὐχ οἷός τε, οὐδʼ ἐπιστολὴ μία, οὐδὲ χρόνος βραχὺς. Τάς γὰρ ὑπονοίας καὶ τάς ἐξ ἀντιλογιῶν παρατριβὰς παντελῶς ἀναιρεθῆναι, μὴ ἀξιοπίστου τινὸς μεσιτεύοντος τῇ εἰρήνη, ἀμήχανον. Καὶ εἰ μὲν ἒτέῥρει ἡμῖν τά παρά τῆς χάριτος, καὶ ἦμεν δυνατοὶ λόγῳ καὶ ἔργῳ καὶ τοῖς ;πνευματικοῖς χαρίσμασι δυσωπῆσαι τοὺς ἀντιδιατιθεμένους, ἔδει κατατολμῆσαι τοῦ τοσούτου πράγματοςο τάχα δε οὐδʼ ἃν τότε συνεβούλευσας ἡμῖν μόνοις ἐλθεῖν ἐπὶ τὴν ἐπανόρθωσιν, ὄντος τοῦ ἐπισκόπου τῇ τοῦ Θεοῦ χάριτι, ἡ φροντὶς ἀνῆκε προηγουμένως τῆς Ἐκκλησίας · ὃν οὔτε αὐτόν ἔλθεῖν πρὸς ἡμᾶς οἶόν τε, καὶ ἡμῖν ἀποδημήσειν τέως ὑπό τοῦ χειμῶνος οὐ ῥᾴδιον, μᾶλλον δί παντελῶς ἀδύνατον, οὗ μόνον καθότι τὸ σῶμα μοι ὑπό μακρᾶς ἀρρωστίας ἀπείρηκεν, ἀλλʼ ὅτι καὶ αἱ τῶν Ἀρμενιακῶν αἰ ὐπερβάσεις μικρὸν ὕστερον ἄβατοι γίνονται καὶ τοῖς πάνυ καθʼ ἠλικίαν σφριγῶσι. Γραμματι δὲ αὐτῷ σημᾶναι ταῦτα οὐ παραιτὴσομαι. Οὐ μέντοι προσδοκῶ τι ἐκ τῶν γραμμάτων ἀξιόλογον ἀποβήσεσθαι, τῆς τε τοῦ ἀνδρὸς ςοῖκριβεῖας στοχαζόμενος καὶ αὐτῆς τῆς φύσεως τῶν γραμμάτων· ὅτι οὐ πέφυκεν ἐναργῶς δύνασγαι δυσωπεῖν ὁ διαπεμπόμενος, λόγος. Πολλά καὶ ἀντακοῡσαι, καὶ λῦσαι τά ὑποπίπτοντα, καὶ ἀνθυπενεγκεῖν τά ὑφορμοῦντα, ὧν οὐδὲν δύναται ὁ ἐν τοῖς γράμμασι λόγος, ἀργὸς καὶ ἄψυχος ἕν τῷ χάρτῃ διερριμμένος. Πλὴν ἀλλʼ, ὅπερ ἔφην, οὐκ ἀποκνήσω φροίψαι. Γίνωσκε μέντοι, ὡς ἀληθῶς εὖλαβἐστατε καὶ πολυπόθητε ἡμῖν ἀδελφὲ, ὅτι οὐδεμία μοι πρὸς οὐδένα τῇ τοῦ Θεοῦ χάριτι ἰδιάζουσά ἐστι φιλονεικία. Οὐδὲ γὰρ πολυπραγμονήσας οῖδα τά ἐγκλήματα, οἷς ἕκαστος ὑπνύθυνος ἦ ἔστιν, ᾖ ὀνομάζεται. ’.Ωστε οὕτως ὑμᾶς προσέχειν τῇ ἡμετέρα διανοίᾳ προσήκει, ὡς μηδὲν ἡμῶν δυναμένων ποιῆσαι κατὰ πρόσκλισιν, μηδὲ προειλημμένων εἰς τὴν κατά τινων διαβολήν. Μόνον εί εὐδοκία γένοιτο τοῦ Κυρίου ἐκκλησιαστικῶς πάντα καὶ ἀκολούθως πραχθῆναι. 3. Ἐλύπησε.δὶ ἡμᾶς ὁ ποθεινότατος υἱός Δωρόθεος ό συνδιάκονος, ἀπαγγείλας περὶ τῆς εὐλαβείας σου, ὅτι ὤκνησας μετασχεῖν αύτῷ τῆς συνάξεως. Καίτοι ού τοιαῦτα ἡμῖν ἧν τὰ ὡμιλημένα, εἶ τι ἐγὼ μέμνημαι. Ἀποστεῗλαι μέντοι πρὸς τὴν δύσιν ἐμοὶ μὲν παντελῶς ἐστιν ἀδύνατον, οὐδένα ἔχοντι τῶν εἰς τὴν διακονίαν ταύτην ἐπιτηδείων. Τῶν δὲ αὐτόθεν ἀδελφῶν, ἐάν τις αἱρῆται τόν ὑπὲρ τῶν Ἐκκλησιῶν κόπον ἀναδέξασθαι, οἶδε δηλονότι καὶ πρὸς τίνας ὁρμήσει, καὶ ἐπὶ ποίῳ σκοπῷ,καὶ παρά τίνων ἐφοδιασθῇ τοίς γράμμασι, καὶ ποταποῖς τούτοις. Ἐγὼ μὲν γὰρ, ἓν κύκλῳ περισκεψάμενος, ὁρῶ μεθʼ ἑαυτοῦ οὐδένα. Καὶ εὔχομαι μὲν τοῖς] ἑπτακισχιλίοις ἐναριθμηθῆναι τοῖς μὴ κάμψασι γόνυ τῇ Βάαλ. Πλὴν ὅτι ζητοῦσι καὶ ἡμῶν τὴν ψυχὴν, οἱ πᾶσι τὰς ἑαυτῶν ἐπιβάλλοντες χεῖρας. Ού μέντοι τούτου γε ἕνεκεν ἐλλείψομέγ τι τῆς ὀφειλομένης σπουδῆς ταῖς τοῦ Θεοῦ Ἐκκλησίαις. Ἀντιόχῳ. Πῶς οἴει βαρέως ἤνεγκα διαμαρτών σου τῆς συντυχίας κατά τὸ θέρος; Καίτοι οὐδὲ ἡ τῶν ἄλλων τοιαύτη γέγονεν, ὥστε μέχρι κόρου ἡμῖν προελθεῖν. ’ ἀλλʼ οὖν καὶ ὄναρ ἰδεῖν τὰ ποθούμενα φέρει τινὰ τοῖ ἀγαπῶσι παραμυθίαν. Σὺ δὲ οὐδὲ ἐπιστέλλεις, οὕτως( ἀργός εἷ · ὥστε μηδὲ τὴν ύπόλειψιν ἄλλη τινὶ αἰτίᾳ μᾶλλον, ἦ τῷ ἀργῶς ἔχειν πρὸς τὰς ὑπὲρ τῆς ἀγάπης ἀποδημίας, λογίζεσθαι. Ἀλλὰ τοῦτο μὲν πεπαύσθω ἡμῖν. Εὔχου δε ὑπὲρ ἡμῶν, καὶ παρα. κάλει τόν Κύριον μὴ ἐγκαταλιπεῖν ἡμᾶς· ἀλλʼ ὡς ἐκ τῶν ἐπελθόντων παρήγαγεν ἡμᾶς πειρασμῶν, οὕτω καὶ ἐκ τῶν προσδοκωμένων ῥύσασθαι εἰς δόξαν τοῦ ὀνόματος αὐτοῦ, ἐφʼ ἠλπίσαμεν. Ἀντιόχῳ. ,Επειδὴ ἀντέστησαν μοι αἱ ἁμαρτίαι μου πρὸς τὸ μὴ δυνηθῆναί με ἣν παλαι εἶχον ἐπιθυμίαν τῆς ὑμετέρας συντυχίας ἀγαγεῖν εἰς πέρας ° γράμμασι γοῦν παραμυθοῦμαι τὴν ἀπόλειψιν, καὶ παρακαλοῦ, μεν μὴ διαλιπεῖν μεμνημένους ἡμῶν ἐν ταῖς προσευχαῖς, ἵνα, ἐαν ζῶμεν, καταξιωθὼμεν ὑμῶν ἀπολαῦσαι εἰ δὲ μὴ, δια τῆς βοηθείας τῶν προσευχῶν ὑμῶν μετὰ ἀγαθῆς ἐλπίδος μεταναστεύσωμεν ἀπό τοῦ κόσμον τούτου. Τὸν δὲ ἀδελφόν, τόν ἐπὶ ταῖς καμήλοις, παρατιθέμεθα ύμῖν. Εύπατερίῳ, καὶ τῇ Θνγατρί. 1. ’Ὂσην εὐφροσύνην παρέσχε μοι τό γράμμα τῆς κοσμιότητός σου, εἰκάζεις παντως αὐτοῖς τοῖς ἐπεσταλμένοις. Τί γὰρ ἂν ἥδιον γένοιτο ἀνθρώπῳ εύχὴν ποιουμένῳ φοβουμένοις Θεὸν ἀεὶ προσομιλεῖν, καὶ τοῦ παρʼ αύτών κέρδους μεταλαμβάνειν, γραμμάτων τοιούτων, o" ιʼ ὧν ἠ Θεοῦ γνῶσις ἐπιζητεῖται ; Ei ’γὰρ τὸ ζῇν ἡμῖν Χριστὸς» “mmo”; ut ὁ λόΊος ἡμῶν περὶ Χριστοῦ όγείλει εἶναι, καὶ ἡ ἔννοια καὶ πᾶσα πρᾶξις τῶν ἐνῖολῶν αύτοῦ ἠρτῆσθαι, καὶ ἡ ψυχὴ ἡμῶν κατʼ αύτόν μεμορφῶσθαι. Χαίρω τοίνυν περὶ τοιούτων ἐρωτώμενος, καὶ κυγχαίρω τοῖς ἐρωτῶσιν. Ἡμῖν τοίνυν ἐνὶ μὲν λόγῳ ἡ τῶν ἐν Νικαίᾳ συνελθόντων Πατέρων πίστις πασῶν τῶν ὕστερον ἐφευρεθεισῶν προτετίμηται· ἐν όμοούσιος ὁμολο- .. ι ' ‘ ’ γεῖται ό Υἱὸς τῷ Πατρὶ, καὶ τῆς αὖτῆς ὑπάρχων φύσεως ῆς ὁ γεννήσας. Φῶς γάρ ἐκ φωτὸς, καὶ Θεὸν ἐκ Θεοῦ, καὶ ἀγαθόν ἐξ ἀγαθοῦ, καὶ τά τοιαῦτα παντα, ὑπό τε τῶν ἀγίων ἐκείνων ὡμολογήθη, καὶ ὑφʼ ἡμῶν νῦν, τῶν εὐχομένων κατʼ ἴχνη βαίνειν ἐκείνοις, 2. Ἐπειδὴ δὲ τὸ νῦν actam-ta» ποιρά τῶν ἀεὶ καινοτομεῖν ἐπιχειρούντων ζήτημα, παρασιωπηθὲν τοῖς πάλαι δʼιά τὸ ἀναντίρρητον, ἀδιάρθρωτον κατελείφθη (λέγω δὴ τό περὶ τοῦ ἀγίου Πνεύματος). προστίθεμεν τόν περὶ τούτου λόγον, ἀκολούθως τῇ τῆς Γραφῆς involet“ ὅτι ὡς βαπτιζόμεθα, οῦτὼ καὶ πιστεύομεν· ὡς πιστεύομεν, οὕτω καὶ δοξολογοῦμεν. Ἐπειδὴ οὖν βάπτισμα ἡμῖν δέδοται παρά του Σωτῆρος εἰς ὄνομα Πατρός καὶ Υίοῦ καὶ ἁγίου Πνεύματος· ἀκόλουθον τῷ βαπτίσματι τὴν ὁμολογίαν τῆς πίστεως παρεχόμεθα, ἀκόλουθον δὲ καὶ τὴν δοξολογίαν τῇ πίστει · συνδοξάζοντες Πατρὶ καὶ Υἱῷ τὸ ἅγιον Πνεῦμα, τῷ πεπεῖσθαι μή ἀλλότριον εἶναι τῆς Θείας φύσεως. Ού γὰρ τῶν αὐτῶν μετέσχε τιμῶν 1'6 ἀπεξενωμένον κατά τὴν φύσιν. Τοὺς δὲ κτίσμα λέγοντας τὸ Πνεῦμα τὸ ἅγιον ἐλεοῦμεν, ὡς εἰς τὸ ἀσυγχώρητον πτῶμα τῆς εἰς αὐτὸ βλασφημίας διὰ τῆς τοιαύτης φωνῆς καταπίπτοντας. Ὂτι γὰρ διώρισται κτίσις θεότητος, οὐδενός λόγου προσδεῖ τοῖς κατά μικρὸν ταῖς Γραφαῖς ἐγγεγυμνασμένων Ἦ μεν γὰρ κτίσις δουλεύει, τό δε Πνεῦμα ἐλευθεροῦ ἡ κτίσις ζωῆς προσδεής ἐστι, τὸ Πνεῦμα ἐστι 1'6 ζωοποιοῦνο ἡ κτίσις διδασκαλίας προσδεῖται, τό Πνευμα ἐστι τὸ διδάσκον· ἡ κτίσις ἁγιάζεται, τό Πνεῦμα ἐστι 1'6 ἁγιάζον. Κοῖν ἀγγέλους εἴπῃ ς, κᾶν ἀρχαγγέλους, κᾶν πασας τάς ύπερκοσμίους δυνάμεις, διά τοῦ Πνεύματος τὴν ἁγιωσύνην λαμβάνουσιν. Αύτό δε τὸ Πνεῦμα φυσικήν ἔχει τὴν ἀγιότητα, ού κατά χάριν λαβὸν, ἀλλά συνουσιωμένην αὐτῷʼ ὅθεν καὶ τῆς προσηγορίας τῆς τοῦ ἄγίου ἐξαιρέτως τετύχηκεν. Ὃ τοίνυν φύσει ἆγιον, ὡς φύσει οἷγιος ὁ Πατὴρ, καὶ φύσει ἀγιος ό Υἱὸς, οὔτε αὐτοὶ τῆς θείας καὶ μακαρίας Τριάδος χωρίσαι καὶ διατεμεῖν ἀνεχόμεθα, οὔτε τούς εύκόλως τῇ κτίσει συναριθμοῦντας ἀποδεχόμεθα. Ταῦτα, ὥσπερ ἐν κεφαλαίῳ, ἀρκούντως τῇ εὐλαβείᾳ ὑμῶν εἰρήσθω. Ἀπὸ γὰρ μικρῶν σπερμάτων γεωργήσετε τὸ πλεῖον τῆς εὐσεβείας, συνεργοῦντος ύμῖν τοῦ ἁγίου Πνεύματος. Δίδου γὰρ σοφῷ ἀφορμὴν, καὶ σοφὼτερος ἔσται. Τὴν δε τελειοτέραν διδασκαλίαν εἰς τὴν κατʼ ὀφθαλμοὺς συντυχίαν ύπερθησόμεθω διʼ ἧς καὶ τα ἀντικείμενα ἐπιλύσασθαι, καὶ πλατυτέρας τὰς ἐκ τῶν Γραρῶν παρασχέσθαι μαρτυρίας, καὶ πάντα τύπον τόν ὑγιῆ τῆς πίστεως βεβαιώσασθαι δυνατόν. T6 δὲ νῦν ἔχον συγγνώμην νείματε τῇ βραχύτητι. Καὶ γὰρ οὐδʼ ἀν ἐπέστειλα τήν ἀρχὴν, εἰμὴ μείζονα ἡγούμην τὴν βλάβην ἀρνήσασθαι τὴν αἴτησιν παντελῶς, ἦ ἐλλιπῶς παρασχέσθαι.

### English translation (Claude)

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

### Scripture references

- 1 Kgs 19:18: allusion, high confidence
- Rom 11:4: allusion, high confidence
- 1 Kgs 19:10: allusion, medium confidence
- Phil 1:21: quotation, high confidence
- Matt 28:19: allusion, high confidence
- Matt 12:31: allusion, high confidence
- 2 Cor 3:17: echo, medium confidence
- John 6:63: echo, medium confidence
- Prov 9:9: quotation, high confidence

### Translation notes

- This staged ref holds Letter 156, to the presbyter Evagrius (its opening is lost in the scan and marked "…"), Letter 157 and Letter 158, to Antiochus, and Letter 159, to Eupaterius and his daughter. A Migne apparatus note leaked into Letter 159 and is removed by a logged correction. Letter 156: allusions to 1 Kgs 19:18 and Rom 11:4 (the seven thousand), 1 Kgs 19:10 ("they seek my life"). Letter 159: Phil 1:21 (quotation); Matt 28:19; Matt 12:31–32 (the unpardonable blasphemy); 2 Cor 3:17 and John 6:63 (echoes); Prov 9:9 (quotation). Two words in Letter 159 are garbled in the scan and translated by sense ("raised", "sense").

### Citation (SBL)

Basil, Ep. 156 (PG 32:616a–621d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/154/#p-156).

## Letter 160

- URL: https://sophiascriptura.com/fathers/basil-epistulae/154/#p-160
- Source: PG 32:624a–628d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers a letter circulating under Diodorus's name that allowed a man to marry his deceased wife's sister: church custom forbids it, Lev 18:18 does not permit it, and Lev 18:6 forbids it.

### Greek text

ἀξιὸπιστον ἐθελῆσαι ποιῆσαι τοῖς ἀκροωμένοις. ’ος γε, ἐρωτηθεὶς ὑπό τινος, εἰ θεμιτὸν αὐτῷ πρὸς γάμον ἀγαγέσθαι τῆς γυναικὸς τελευτησάσης τὴν ἀδελφὴν, οὐκ ἔφριξε τὴν ἐρώτησιν, ἀλλὰ καὶ πράως ἤνεγκε τὴν ἀκοὴν, καὶ τὸ ἀσελγὲς ἐπιθύμημα πάνυ γενναίως καὶ ἀγωνιστικῶς συγκατέπραξαν. Εἰ μὶν οὖν παρῆν μοι τὸ γράμμα, αύτό ἂν ἀπέστειλα, καὶ ἐξήρκιις σαυτῷ τε ἀμῦναι καὶ τῇ ἀληθεία· ἐπεὶ δι ὀ δείξας πάλιν ἀφείλετο, καὶ ὥσπερ τι τρόπαιον καθʼ ἡμῶν περιέφερε, κεκωλυκὸτων το ἐξ ἀρχῆς, ἔγγραφον ἔχειν λέγων τὴν ἕξουσίαν· ἆπέστιιλα νῦν σοι, ὥστε διπλῇ τῇ χειρὶ ἡμᾶς ἐλθεῖν ἐπὶ τὸν νόθον ἐκεῖνον λόγον, καὶ μηδεμίαν αὐτῷ ἰσχὺν καταλιπεῖν, ῖνοι μὴ ἔχη βλάπτειν ῥᾳδίως τούς ἐντυγχάνοντας. 2. Πρῶτον μὲνοῦν, ὃ μέγιστον ἐπὶ τῶν τοιούτων ἐστὶ, τὸ παρʼ ἡμῖν ἔθος, ὃ ἔχομεν προβάλλειν, νόμου δύναμιν ἔχον, διὰ τὸ ὑφʼ ἀγίων ἀνδρῶν τοὺς θεσμοὺς ἡμῖν παραδοθῆναι. Τοῦτο δὲ τοιοῦτόν ἐστιν· ἐάν τις, πάθει ἀκαθαρσίας ποτὲ κρατηθεὶς, ἀκπέση πρὸς δυεῖν ἀδελφῶν ἄθεσμον κοινωνίαν, μήτε γάμον ἡγεῖσθαι τοῦτον, μηθʼ ὅλως εἰς Ἐκκλησίας πλήρωμα παραδέχεσθαι πρότερον, ἦ διαλῦσαι αύτούς ἀπʼ ἀλλήλων. Ὥστε εἰ καὶ μηδὲν ἕτερον εἰπεῖν ἦν, ἐξήρκει τὸ ἔθος πρὸς τὴν τοῦ καλοῦ φυλακήν. Ἐπειδὴ δὶ ὀ τὴν ἐπιστολὴν γράψας, ἐπιχειρήματι κιβδήλῳ κακὸν τοσοῦτον ἐπειράθη τῷ βίῳ ἐπαγαγεῖν, ἀνάγκη μηδὲ ἡμᾶς τῆς ἐκ τῶν λογισμῶν βοηθείας ὑφέσθαι· καίτοι γε ἐπὶ τῶν σφόδρα ἐναργῶν μείζων ἐστὶ τοῦ λόγου ἡ παρʼ ἑκάστου πρόληψις. 3. Γέγραπται, φησὶν, ἐν τῷ Λευῖτικῷʼ Γυναῖκα ἐπʼ ἀδελφῇ αὐτῆς ού λήψῃ ἀντίζηλον, ἀποκαλύψαι τὴν ἀσχημοσύνην αὐτῆς ἐπʼ αὐτῇ, ἔτι ζώσης αὐτῆς. Δῆλον δὴ οὖν ἐκ τουτου εἶναί φησιν, ὅτι συγχωρεῖται λαμβάνειν τελευτησάσης. Πρὸς δὴ τοῦτο πρῶτον μεν ἐκεῖνο ἐρῶ· ὅτι, ὅσα ὁ νόμος λέγει, τοῖς ἐν τῷ νόμῳ λαλεῖο ἐπεὶ οὕτω γε καὶ περιτομῇ, καὶ Σαββάτῳ, καὶ ἀποχῇ βρωμάτων ύποκεισόμεθα. Od γὰρ δὴ, ἐὰν μὶν τι εὕρωμεν συντρίχον ἡμῶν ταῖς ἡδοναῖς, τῷ ζυγῷ τῆς δουλείας τοῦ νόμου ἑαυτούς ύποθὴσομεν” ἐὰν δέ τι φανῇ βαρύ τῶν νομίμων, τότε πρὸς τὴν ἓν Χριστῷ ὒευθερίαν ἀπὸδραμούμεθα.’Πρωτηθημεν ἐἰ γέγραπται λαμβάνειν γυναῖκα ἐπʼ ἀδελφῇ. Εἴπομεν, ὅπερ ἀσφαλες ἡμῖν καὶ ἀληθὲς, ὅτι ού γέγραπται. T6 δʼ ἐκ τῆς τοῦ ἀκολούθου ἐπιφορᾶς, τό σιωπηθεν συλλογίζεσθαι νομοθετοῦντός ἐστιν, ού τὰ τοῦ νόμου λέγοντος ' ἐπεὶ οὕτω γε ἐξέσται τῷ βουλομένῳ κατατολμῆσαι καὶ ἔτι ζώσης τῆς γυναικός λαμβάνειν τὴν ἀδελφήν. T6 γὰρ αὐτὸ τούτο σόφισμα καὶ ἐπʼ ἐκείνου ἁρμόζει. Γέγραπται γάρ, φησὶν. Ού λήψῃ ἀντίζηλον, ὡς τήν γε ἔξω τοῦ ζῆλον λαβεῖν οὐκ ἐκώλυσεν. Ὀ δὴ συνηγορῶν τῷ πάθει ἀζηλότυπον εἶναι διοριεῖται τὸ ἦθος τῶν ἀδελφῶν. Ἀνηρημένης οὖν τῆς αἰτίας. διʼ ἣν ἀπηγόρευσε τὴν ἀμφοτέρων συνοίκησιν, τί τό κωλύον ἔσται λαμβάνειν τὰς ἀδελφάς; Ἀλλʼ ού γέγραπται ταυτα, φήσομεν. Ἀλλʼ οὐδὲ ἐκεῖνα ὥρισται. Ἡ δὲ ἔννοια τοῦ ἀκολούθου ὁμοίως ἀμφοτέραις τὴν ἄδειαν δίδωσιν. Ἔδει δὲ, καὶ μικρὸν ἰπὶ τὰ κατόπιν τῆς νομοθεσίας ἐπαναδραμόντα, ἀπηλλάχθαι πραγμάτων. ’Ἐοικε γὰρ ού πᾶν εἶδος ἁμαρτημάτων περιλαμβάνειν ό νομοθέτης ' ἀλλʼ ἰδίως ἀπαγορεύειν τὰ τῶν Αἰγυπτίων, ὅθεν ἀπῆρεν ό Ἰσραὴλ, καὶ τὰ των Χαναναίων, πρὸς οὓς μεθίσταται. Ἔχει γὰρ οὕτως ἡ λέξτς Κατά τὰ ἐπιτηδεύματα τῆς Αἰγύπτου, ἐν παρῳκήσατε ἐπʼ αὐτῆς, ού ποιήσετε καὶ κατά τὰ ἐπιτηδεύματα γῆς Χαναὰν, εἰς ἢν ἐγὼ εἰσάξω ὑμᾶς ἐκεῖ, ού ποιήσετε, καὶ ἐν τοῖς νομιμοις αὐτῶν ού πορεύσεσθε. Ὠστέ τοῦτο εἰκός που τὸ εἶδος τῆς ἁμαρτίας μὴ ἐμπολιτεύεσθαι τότε παρὰ τοῖς ἔθνεσι διό μηδέ τῆς ἐπʼ αὐτῷ φυλακῆς προσδεηθῆναι τὸν νομοθέτην, ἀλλʼ ἀρκεσθῆναι τῷ ἀδιδάκτῳ ἕθει πρός τὴν τοῦ μύσους διαβολήν. Πῶς οὖν, τό μεῖζον ἀπαγορεύσας, τὸ ἔλαττον · ἐσιώπησεν; Ὀτι ἇδόκει πολλούς τῶν φιλοσάρκων, πρὸς τὸ ἔτι ζώσαις ἀδελφαῖς συνοικεῖν, τό ὑπόδειγμα βλάπτειν τοῦ πατριάρχου. Ἡμᾱς δὲ τι χρὴ ποιείν; Τὰ γεγραμμένα λέγειν, ἢ τὰ σιωπηθέντα προσεξεργάζεσθαι; Αύτίκα τὸ μὴ δεῖν μιᾶ ἑταίρᾳ κεχρῆσθαι πατέρα καὶ υἱόν ἐν μὲν τοῖς νόμοις τούτοις ού γέγραπται, παρὰ δε τῷ Προφήτη μεγίστης κατηγορίας ἠξίωται. Υἱός γὰρ, φησὶ, καὶ πατὴρ πρὸς τὴν αὐτὴν παι· δίσκην εἰσεπορεύοντο. Πόσα δὲ εἴδη ἀλλα τῶν ἀκαθάρτων παθῶν τό μὲν τῶν δαιμόνων διδασκαλεῖον ἰξιῦρεν, ἡ δε θεία Γραφὴ ἀπεσιώπησε, τὸ σεμνὸν ἑαυτῆς ταῖς τῶν αἰσχρῶν ὀνομασίαις καταρρυπαίνειν οὐχ αἱρουμένη, ἀλλά γενικοῖς ὀνόμασι τὰς ἀκαθαρσίας διέβαλενι Ὠς καὶ ἀπόστολος Παῡλός φησι · Πορνεία δὲ καὶ ἀκαθαρσία πᾶσα μηδὲ ὀνομαζέσθω. ἓν ὑμῖν, καθὼς πρέπει ἁγίοις · τῷ τῆς ἀκαθαρσίας ὀνόματι τάς τε τῶν ἀρρένων ἀρρητοποιίας καὶ τὰς τῶν θηλειῶν περιλαμβάνων. Ὠστε ού πάντως ἡ σίωπὴ ἄδειαν φέρει τοῖς φιληδόνοις. 4. Ἐγὼ δὲ οὐδὲ σεσιωπῆσθαι μέρος τοῦτό φημι, ἀλλὰ καὶ πάνυ σφοδρῶς ἀπηγορευκέναι τον νομοθέτην. Τό γαρ, Οὐκ εἰσελεύσῃ πρὸς πάντα οἰκεῖον σαρκος σου, ἀποκαλύψαι ἀσχημοσύνην αὐτῶν, ἐμπεριεκτικόν ἐστι καὶ τούτου τοῦ εἴδους τῆς οἰκειότητος. Τί γὰρ ἂν γίνοιτο οἰκειότερον ἀνδρὶ τῆς ἑαυτοῦ γυναικὸς, μᾶλλον δὲ τῆς ἑαυτοῦ σαρκός; Οὐ γὰρ ἔτι εἰσί δύο, ἀλλὰ σὰρξ μία. Ὠστε διὰ τῆς γυναικός ἡ ἀδελφὴ πρὸς την τοῦ ἀνδρὸς οἰκειότητα μεταβαίνει- Ὠς ’γὰρ μητέρα γυναικὸς οὐ λήψεται, οὐδὲ θυγατέρα τῆς γυναικός, διότι μηδὲ τὴν ἑαυτοῦ μητέρα, μηδὲ τὴν ἑαυτοῦ θυγατέρα· οὕτως οὐδʼ ἀδελφήν γυναικός, διότι μηδὲ ἀδελφὴν ἑαυτοῦ. Καὶ τό ἀνάπαλιν, οὐδὲ τῇ γυναικὶ ἐξέσται τοῖς οἰκείοις τοῦ ἀνδρὸς συνοικεῖν. Κοινὰ γὰρ ἐπʼ ἀμφοτέρων τῆς συγγενείας τα δίκαια. Ἐγὼ δε παντὶ τῷ περὶ γάμου βουλευομένῳ διαμαρτύρομαι, ὄτί παράγει τό σχῆμα τοῦ κόσμου τούτου, καὶ ὁ καιρός συνεσταλμένος ἐστὶν, Ἱνα καὶ οἱ ἔχοντες γυναῖκας ὡς μὴ ἔχοντες ὦσιν. δέ μοι παραναγινῶσκη τό, Ανξάνεσθε καὶ πληθύ νεσθε καταγελῶ τοῦ τῶν νομοθεσιῶν τοὺς καιροὺς μὴ διακρίνοντος. Ιῐορνείας παραμυθία ὁ δεύτερος γάμος, οὐκ ἐφόδιον εἰς ἀσέλγειαν. Εἰ οὐκ ἐγκαρτερεύονται, γαμησάτωσαν, φησίν οὐχὶ δὲ καὶ γαμοῦντες παρανομείτωσαν. 5. Οἰξὸὲ οὐδὲ πρὸς τὴν φύσιν ἀποβλέπουσιν, οἱ τὴν ψυχὴν λημῶντες τῷ πάθει τῆς ἀτιμίας, πάλαι δια· κρίνασαν τὰς τοῦ γένους προσηγορίας, Ἐκ ποίας γὰρ συγγενείας τοὺς γεννηθέντας προσαγορεύσουσιν; ’Λδξλφοὺς αὐτοὺς αλλήλων ἦ ἀνεψιοὺς προσεροῦσιν; ἀμφότερα γὰρ αὐτοῖς προσαρμόσει διὰ τήν σύγχυσιν. Μὴ ποιήσῃς, ὦ οἶνθρωπέ, την θείαν μητρυιὰν τῶν νηπίων · μηδὲ τὴν ἐν μητρός τάξει θάλπειν ὀφείλουσαν, ταύτην ἐφοπλίσης ταὶς ἀμειλίκτοις ζηλοτυπίαις. Μόνον γὰρ τὸ γένος τῶν μητρυιῶν καὶ μετὰ θάνατον ἐλαύνει τὴν ἔχθραν · μᾶλλον δε οἰ μὲν ἄλλως πολέμιοι τοῖς τεθνηκόσι σπένδονται · αἱ δὲ μητρυιαὶ τοῦ μίσους μετὰ τόν θάνατον ἄρχονται. Κεφάλαιον δε τῶν εἰρημένων, Εἰ μεν νόμῳ τις ὁρμᾶται πρὸς τόν γάμον, ἤνοικται πᾶσα ἡ οἰκουμένη · εἰ δὲ ίμπαθὴς αὐτῷ ἡ σπουδὴ, διὰ τοῦτο καὶ πλέον ἀποκλεισθήτω, Ἵνα μάθῃ τὸ ἑαυτοῦ σκεῦος κτάσθαι ἓν ἁγιασμῳ καὶ τιμῇ, μὴ ἒν πάθει ἕπιθυμίας. Πλεῐονά με λέγειν ὡρμημένον τό μέτρον ίπέχει τῆς ἐπιστολῆς· Εὕχομαι δὲ ἦ τὴν παραινεσιν ἡμῶν ἰσχυροτέραν τοῦ πάθους ἀποδειχθῆναι, ἦ μὴ ἐπιδημῆσαι τῇ ἡμετέρᾳ τό ἄγος τοῦτο ο ἀλλʼ ἐν οἷς ἂν ἓτολμὴθη τόποις ἱναπομείναι,

### English translation (Claude)

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

### Scripture references

- Lev 18:18: quotation, high confidence
- Rom 3:19: allusion, medium confidence
- Gal 5:1: allusion, medium confidence
- Lev 18:3: quotation, high confidence
- Gen 29:28: allusion, high confidence
- Amos 2:7: quotation, high confidence
- Eph 5:3: quotation, high confidence
- Lev 18:6: quotation, high confidence
- Matt 19:6: quotation, high confidence
- Gen 2:24: allusion, medium confidence
- 1 Cor 7:31: quotation, high confidence
- 1 Cor 7:29: quotation, high confidence
- Gen 1:28: quotation, high confidence
- 1 Cor 7:9: quotation, high confidence
- 1 Thess 4:4: quotation, high confidence
- 1 Thess 4:5: quotation, high confidence

### Translation notes

- This staged ref is Letter 160, to Diodorus; its opening sentences (that the letter bearing Diodorus's name cannot be his) are lost in the scan and marked "…". The marriage rules are translated exactly as Basil states them: union with two sisters is not a marriage, and the couple are not admitted to the church until they separate. Quotations: Lev 18:18; Lev 18:3; Amos 2:7; Eph 5:3; Lev 18:6; Matt 19:6 (Gen 2:24); 1 Cor 7:31, 29; Gen 1:28; 1 Cor 7:9; 1 Thess 4:4–5. "The patriarch" is Jacob, who married Leah and Rachel (Gen 29). Allusions: Rom 3:19; Gal 5:1. One word ("confusion") is garbled in the scan and restored by a logged correction.

### Citation (SBL)

Basil, Ep. 160 (PG 32:624a–628d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/154/#p-160).

## Letter 161

- URL: https://sophiascriptura.com/fathers/basil-epistulae/154/#p-161
- Source: PG 32:629a–632b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil greets Amphilochius on his unwilling ordination as bishop of Iconium and counsels him to steer his church through the storms of heresy and to reform bad customs.

### Greek text

Ἀμφιλοχίῳ, χειροτονηθέντι ἕπισκόπῳ· 1. Εὐλογητὸς ὁ Θεὸς, ὁ τούς καθʼ ’ἑκάστην γενεὰν εύαρεστοῦντας αύτῷ ἐκλεγόμενος, καὶ γνωρίζων τὰ σκεύη τῆς ἐκλογῆς, καὶ κεχρημένος, αὐτοῖς πρὸς τὴν λειτουργίαν τῶν ἁγίων · ὁ καὶ νῦν σε φεύγοντα, ὡς αὐτὸς φης, οὐχ ἡμᾶς, ἀλλὰ την διʼ ἡμῶν προσδοκωμένην κλῆσιν, τοῖς ἀφύκτοις δικτύοις τῆ ς χάριτος σαγηνεύσας, καὶ ἀγαγὼν εἰς τὰ μέσα τῆς Πισιδίας, ὥστε ἀνθρώπους ζωγρεῖν τῷ Κυρίῳ, καὶ ἕλκειν ἀπό τοῦ βυθοῦ εἰς τό φῶς τοὺς έζωγρημίνους ὑπὸ τοῦ διαβόλου εἰς τό ἐκείνου θέλημα. Λέγε οὖν καὶ σύ τὰ τοῦ μακαρίου Δαβίδ · Ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου; καὶ ἀπὸ τοῦ προσώπου σου τοῦ φύγω ; Τοιαῦτα γὰρ θαυματουργεῖό φιλάνθρωπος ἡμῶν Δεσπότης. Ὀνοι ἀπόλλυνται, ένα βασιλεὺς Ἰσραὴλ γένηται. Ἀλλʼ ἐκεῖνος μὲν, Ἰσραηλίτης ὢν, τῷ Ἰσραὴλ ἐδόθη · σε δὲ ἠ θρεψαμένη καὶ πρὸς τοσοῦτον ἆναβιβάσασα τῆς ἀρετ ἧς ὕψος Mi" ἔχειν ἄλλά τήν γείτονα ὁρᾷ τῷ ἰδίῳ κόσμῳ σεμνυνομένην, - Ἐπειδή δε εἷς λαός πάντες οἱ εἰς Χριστόν ἠλπικότες, καὶ μία Ἐκκλησία νῦν οἱ Χριστοῦ, κᾶν ἐκ διαφόρων τόπων προσαγορεύηται, χαίρει καὶ ἡ πατρὶς καὶ εὐφραινεται ταῖς τοῦ Κυρίου οἰκονομίαις, καὶ ούχ ἡγεῖται ἕνα ἄνδρα ἐζημιῶσθαι, ἀλλὰ δ ιʼ ἑνός Ἐκκλησίας ὅλας προσειληφέναι. Μόνον παράσχοι ό Κύριος καὶ παρόντας όρᾲν ἡ μᾶς, καὶ ἀπόντας ἀκούειν τὴν προκοπὴν σού, τὴν έν τῷ Ευαγγελίῳ, καὶ τὴν εὐταξίαν τῶν Ἐκκλη σιῶν. 2. Ἀνδρίζου τοίνυν καὶ ισχυε, καὶ προπορεύου τοῦ λαοῦ, ὃν ἐπίστευσε τῇ δεξιᾲ σου ό ’Υψιστος. Καὶ ὡς νοήμων κυβέρνησιν ποιησάμενος, πάσης ζάλης ἀπὸ τῶν αἱρετικῶν πνευμάτων ἐγειρομένης ὑψηλότερος γενόμενος τῇ γνώμη, ἀβάπτιστον τοῖς ἁλμυροῖς καὶ πικροῖς τῆς κακοδοξίας κύμασι ὃιαφύλασσε την ὁλκάδα, ἀναμένων τὴν γαλήνην, ἦν ποιήσει ὁ Κύριος, ἐπειδὰν εὑρεθῇ φωνή ἀξία τοῦ διαναστῆσαι αύτόν πρὸς τὴν ἐπιτίμησιν τῶν πνευμάτων καὶ τῆς θαλάσσης. Εἰ δὲ βούλει ἡμᾶς λοιπὸν ὑπὸ τῆς μακρᾶς ἀρρωστίας ἐπειγομένους πρὸς τὴν ἀναγκαίαν ἔξοδον ἐπισκέψασθαι, μήτε καιρόν ἀναμείνῃς μήτε τό παρʼ ἡμῶν σύνθημα* εἰδὼς, ὄτι πατρικοῖς σπλάγχνοις πᾶσα εὐκαιρία ἐστὶ περιπτύσσεσθαι τέκνον ἀγαπητόν καὶ λόγου παντὸς κρείττων ἡ κατὰ ψυχὴν διάθεσις. Βάρος δὲ ὕπερβαῖνον τὴν δύναμιν μὴ ὀδύρου. Εἰ μὲν γὰρ αὐτὸς ἧς ό μέλλων φέρειν τὸ βάσταγμα τοῦτο, ούὸε οὕτως ἂν ἦν βαρὺ, ἀλλὰ φορητὸνπαντελῶς ’ εἰ δὲ Κύριος ὁ συνδιαφέρων, Ἐπίρριψον ἐπὶ Κύριον τήν μέριμνάν σου, καὶ αὐτὸς ποιήσει, Μόνον ἐκεῖνο παραφυλάσσειν ἐν πᾶσι παρακλήθητι, μὴ αὐτὸς τοῖς μοχθηροῖς ἔθεσι συμπεριφέρεσθαι, am τὰ κακῶς προειλημμένα διὰ τῆς δεδομένης σοι παρὰ Θεοῦ σοφίας μετατιθέναι πρὸς τὸ χρή· σιμον. Καὶ γὰρ ἀπέστειλέ σε Χριστὸς οὐχ ἑτέροις κατακολουθεῖν, ἀλλʼ αύτὸν καθηγεῖσθαι τῶν σωζομένων. Καὶ παρακαλοῦμεν προσεύχεσθαι ὑπὲρ ἡμῶν, ἵνα, ἐὰν μεν ἔτι ὦμεν ἐπὶ τῆς ζωῆς ταύτης, ἰδεῖν σε μετα τῆς Ἐκκλησίας καταξιωθῶμεν · ἐὰν δὲ ἀπελθεῖν λοιπὸν προσταχθῶμεν, ἐκεῖ ὑμᾶς ἴδωμεν παρὰ τῷ Κυρίῳ, τὴν ὡς ἄμπελον εύθηνοῦσαν ἐπʼ ἀγαθοῖς ἔργοις ο σε δὲ, ὡς σοφὸν γεωργὸν καὶ ἀγάθὸν δοῦλον ἓν καιρῷ διδόντα τοῖς ὁμοδούλοις τὸ σιτομέτριον, πιστοῦ καὶ φρονίμου οἰκονόμου τὸν μισθὸν κομιζόμενον. Oi σὺν ἡμῖν πάντες ἀσπάζονταί σου τὴν εὐλάβειαν. Ἐρρωμένος καὶ εὔθυμος ἐκ Κυρίῳ εἴης · εὐδοκιμῶν ἐπὶ χαρίσμασι Πνεύμοιτος καὶ σοφίας φυλαχθείης.

### English translation (Claude)

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

### Scripture references

- Acts 9:15: allusion, high confidence
- Luke 5:10: allusion, high confidence
- 2 Tim 2:26: allusion, high confidence
- Ps 139:7 (138:7 LXX): quotation, high confidence
- 1 Sam 9:3: allusion, high confidence
- Josh 1:6: echo, medium confidence
- Mark 4:39: allusion, medium confidence
- Ps 55:22 (54:23 LXX): quotation, high confidence
- Luke 12:42: allusion, high confidence

### Translation notes

- Letter 161. Allusions and quotations: Acts 9:15 (vessel of election); Luke 5:10 (catching men alive); 2 Tim 2:26; Ps 139:7; 1 Sam 9:3 (Saul and the lost asses); Josh 1:6; Mark 4:39; Ps 55:22; Luke 12:42. A word in section 1 is garbled in the scan and translated by sense ("does not have you").

### Citation (SBL)

Basil, Ep. 161 (PG 32:629a–632b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/154/#p-161).

## Letter 162

- URL: https://sophiascriptura.com/fathers/basil-epistulae/154/#p-162
- Source: PG 32:632b–633a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, ill since Easter, tells Eusebius that he still hopes to visit and asks for his prayers.

### Greek text

Εὐσεβίῳ, ἐπισκόπῳ Σαμοσάτων. Ἐοικί μοι τοῦτο καὶ ὄκνον ἐμποιεῖν πρὸς τὸ γράφειν, καὶ ἀναγκαῖον αύτό πάλιν ὑποδεικνύναι, Ὀταν μὲν γὰρ πρὸς τὸ τῆς ἐπιδημίας τῆς ἐμαυτοῦ ἁπίδω χρέος, καὶ τὸ τῆς συντυχίας ύπολογίσωμαι ὄφελος, πάνυ μοὶ τῶν ἐπιστολῶν ύπερορᾷν ἔπεισιν, ὡς οὐδὲ σκιᾶς λόγον ἐκπληροῦν δυναμένων πρὸς τὴν ἀλήθειαν ο ὃταν δε πάλιν λογίσωμαι, ὅτι μόνη παραμυθία ἐστὶ τῶν μεγίστων καὶ πρώτων διαμαρτόντα προσειπεῖν ἄνδρα τοσοῦτον, καὶ ἱκετεῦσαι συνήθως, ὥστε μὴ ἐπιλανθάνεσθαι ἡμῶν ἐπὶ τῶν προσευχῶν, οὗ μικρὸν τί μοι κρίνειν τὸ τῶν ἐπιστολῶν ἕπεισι. Τὴν μὲν οὖν ἐλπίδα τῆς παρουσίας οὔτε αὐτὸς ῥίψαι τῆς ψυχῆς βούλομαι, οὔτε τὴν σὴν θεοσέβειαν ἀπογνῶναι. Αἰσχύνομαι, γὰρ εἰ μὴ ταῖς σαῖς εὐχαῖς τοσοῦτον φανείην θαρσῶν, ὡς καὶ νέος ἐκ γέροντος ἔσεσθαι, εἰ τούτου γένοιτο χρεία, ούχ ὅπως ἐρρωμενέστερος μικρὸν ἐξ ἀσθενοῦς καὶ ἐξ· ιτήλου παντάπασιν, ὁποῖος δὴ νῦν εἰμι. Τοῦ δὲ μὴ ἤδη παρεῖναι τὰ αἴτια λόγῳ μὲν εἰπεῖν ού ιον, οῦ μόνονὺπό τῆς παρούσης ἀσθενείας ἒξειργομένῳ, ἀλλʼ οὐδὲ σχόντι ποτε τοσαύτην τοῦ λόγου δύναμιν, ὥστε παντοδαπὴν καὶ ποικίλην νόσον ἐξαγγεῖλαι. Πλὴν ὅτι ἀπὸ τῆς ἡμέρας τοῦ Πάσχα μέχρι νῦν πυρετοὶ καὶ διάρροιαι, καὶ σπλάγχνων ἐπαναστάσεις, ὥσπερ κύματά με ἕπιβαπτίζοντα ὑπερσχεῖν οὐκ id.. Τὰ δὲ παρόντα οἷα καὶ τίνα ἦν, εἶποι ἂν καὶ ό ἁδελφός Βάραχος, εὶ καὶ μὴ τῆς ἀληθείας ἀξίως, ἁλλ ὅσον μαρτυρῆσαι τῇ αἰτίᾳ τῆς ὑπερθέσεως. Πάνυ δε πέπεισμαι, εἰ γνησίως ἡμῖν συνεύξαιο, πάνθʼ ἡμῖν λυθήσεσθαι ῥᾳδίως τὰ δυσχερῆ.

### English translation (Claude)

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

### Translation notes

- Letter 162.

### Citation (SBL)

Basil, Ep. 162 (PG 32:632b–633a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/154/#p-162).

## Letter 163

- URL: https://sophiascriptura.com/fathers/basil-epistulae/154/#p-163
- Source: PG 32:633a–633c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Count Jovinus for a letter that showed his character and excuses himself, through illness, from visiting.

### Greek text

Ἰοβίνῳ κόμητι. Εἷδόν σου τὴν ψυχὴν ἐκ τοῖς γράμμασι. Καὶ γὰρ τῷ ὄντι οὐδεὶς γραφεὺς χαρακτῆρα σώματος οὕτως ἁκριβῶς ίκλαβεῖν δύναται, ὡς λόγος έξεικονίσαι τῆς ψυχῆς τὰ ἆπόρρητα. Τότε γὰρ τὸ τοῦ ἤθους εὐσταθὶς, καὶ τὸ τῆς τιμῆς ἀληθινὸν, καὶ τό τῆς γνώμης ἐν πᾶσιν ἀκέραιον ἱκανῶς ἡμῖν ό έν τοῖς γράμμασι λόγος ἐχαρακτήρισενν ὅθεν καὶ μεγάλην ἡμῖν παραμυθίαν τῆς ἆπολείψεώς σου παρέσχετο. Μὴ τοινύν διαλίπῃς τῇ ἀεὶ παραπιπτούση προφάσει χρώμενος πρὸς τὸ έπιστῡλειν, καὶ τὴν διὰ μακροῦ ταύτην ὁμιλίαν χαρίζεσθαι · ἕπειδὴ τῆς κατʼ ὀφθαλμοὺς συντυχίας ἀπόγνωσιν ἡμῖν λοιπὸν ἡ ἀσθένεια τοῦ σώματος ἐμποιεῖ. Ἦν ὁπόση ἐστὶν ἐρεῖ σοι 6 θεοφιλέστατος έπίσκοπος ’Δμφιλόχιος ό καὶ γνωρίσας τῷ ἐπὶ πλεῖον συγγεγενῆσθαι ἡμῖν, καὶ δυνατὸς ὢν λόγῳ παραστῆσαι τὰ θεαθέντα· Γνωρίζεσθαι δε βούλομαι τὰ ίμαυτοῦ δυσχερῆ οὐκ ἄλλον τινός4 ένεκεν ἦ τῆς πρὸς τὸ ἐφεξῆς συγγνώμης, ὡς μὴ ῥᾳ“ θυμίας ἔχειν κατάγνωσιν, ἰὰν ἄρα ἐλλίπωμεν τὴν ἐπίσκεψιν ὑμῶν. Καίτοιγε οὐκ ἀπολογίας μᾶλλον ἢ παραμυθίας δεῖ πρὸς τὴν ζημίαν ταύτην. Εἰ γὰρ ἦν ἐθέμην.

### English translation (Claude)

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

### Translation notes

- Letter 163. The scan breaks off in the last sentence (marked "…"); the end of the letter is not supplied.

### Citation (SBL)

Basil, Ep. 163 (PG 32:633a–633c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/154/#p-163).

## Letter 164

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-164
- Source: PG 32:633d–637d
- Translation: Claude (claude-opus-5-5), 2026-10-12

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.

### Greek text

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.

### English translation (Claude)

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.

### Scripture references

- 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

### Translation notes

- 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.

### Citation (SBL)

Basil, Ep. 164 (PG 32:633d–637d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-164).

## Letter 165

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-165
- Source: PG 32:640a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

… 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.

### Scripture references

- 2 Tim 4:8: allusion, high confidence
- Rom 15:19: echo, medium confidence

### Translation notes

- 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).

### Citation (SBL)

Basil, Ep. 165 (PG 32:640a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-165).

## Letter 166

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-166
- Source: PG 32:640b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

Εὐσεβίῳ, ἐπισκόπῳ Σαμοσάτων.

### English translation (Claude)

To Eusebius, bishop of Samosata.

### Translation notes

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

### Citation (SBL)

Basil, Ep. 166 (PG 32:640b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-166).

## Letter 167

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-167
- Source: PG 32:640b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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

### English translation (Claude)

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 …

### Translation notes

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

### Citation (SBL)

Basil, Ep. 167 (PG 32:640b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-167).

## Letter 168

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-168
- Source: PG 32:640b–641d
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

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

### Citation (SBL)

Basil, Ep. 168 (PG 32:640b–641d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-168).

## Letter 169

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-169
- Source: PG 32:644a–644c
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

… 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.

### Translation notes

- 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.

### Citation (SBL)

Basil, Ep. 169 (PG 32:644a–644c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-169).

## Letter 170

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-170
- Source: PG 32:645a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 170.

### Citation (SBL)

Basil, Ep. 170 (PG 32:645a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-170).

## Letter 171

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-171
- Source: PG 32:645a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 171.

### Citation (SBL)

Basil, Ep. 171 (PG 32:645a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-171).

## Letter 172

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-172
- Source: PG 32:645a–648b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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.

### Greek text

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.

### English translation (Claude)

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.

### Scripture references

- 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

### Translation notes

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

### Citation (SBL)

Basil, Ep. 172 (PG 32:645a–648b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-172).

## Letter 173

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-173
- Source: PG 32:648b–649b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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·

### English translation (Claude)

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 …

### Translation notes

- 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 "…").

### Citation (SBL)

Basil, Ep. 173 (PG 32:648b–649b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-173).

## Letter 174

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-174
- Source: PG 32:649c–652b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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,

### English translation (Claude)

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.'

### Scripture references

- Isa 58:9: quotation, high confidence
- Isa 65:24: allusion, medium confidence

### Translation notes

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

### Citation (SBL)

Basil, Ep. 174 (PG 32:649c–652b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-174).

## Letter 175

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-175
- Source: PG 32:652b–653a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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.

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 175.

### Citation (SBL)

Basil, Ep. 175 (PG 32:652b–653a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-175).

## Letter 176

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-176
- Source: PG 32:653b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Scripture references

- Rom 1:12: echo, medium confidence

### Translation notes

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

### Citation (SBL)

Basil, Ep. 176 (PG 32:653b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-176).

## Letter 177

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-177
- Source: PG 32:656a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

… 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.

### Translation notes

- 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").

### Citation (SBL)

Basil, Ep. 177 (PG 32:656a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-177).

## Letter 178

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-178
- Source: PG 32:656b–656c
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 178.

### Citation (SBL)

Basil, Ep. 178 (PG 32:656b–656c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-178).

## Letter 179

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-179
- Source: PG 32:656d–657a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 179.

### Citation (SBL)

Basil, Ep. 179 (PG 32:656d–657a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-179).

## Letter 180

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-180
- Source: PG 32:657a–657c
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 180.

### Citation (SBL)

Basil, Ep. 180 (PG 32:657a–657c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-180).

## Letter 181

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-181
- Source: PG 32:657c–657d
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 181.

### Citation (SBL)

Basil, Ep. 181 (PG 32:657c–657d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-181).

## Letter 182

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-182
- Source: PG 32:660a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 182.

### Citation (SBL)

Basil, Ep. 182 (PG 32:660a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-182).

## Letter 183

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-183
- Source: PG 32:660b–660d
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Scripture references

- Prov 17:3: echo, medium confidence

### Translation notes

- 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).

### Citation (SBL)

Basil, Ep. 183 (PG 32:660b–660d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-183).

## Letter 184

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-184
- Source: PG 32:661a–661b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

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

### Citation (SBL)

Basil, Ep. 184 (PG 32:661a–661b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-184).

## Letter 185

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-185
- Source: PG 32:661b–661c
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- Letter 185.

### Citation (SBL)

Basil, Ep. 185 (PG 32:661b–661c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-185).

## Letter 186

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-186
- Source: PG 32:661c–664b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Extrabiblical texts

- Homer, Od. 9.94 (Homer, Odyssey): allusion, medium confidence

### Translation notes

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

### Citation (SBL)

Basil, Ep. 186 (PG 32:661c–664b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-186).

## Letter 187

- URL: https://sophiascriptura.com/fathers/basil-epistulae/164/#p-187
- Source: PG 32:664c–664b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

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

### Citation (SBL)

Basil, Ep. 187 (PG 32:664c–664b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/164/#p-187).

## Letters 188, 189

- URL: https://sophiascriptura.com/fathers/basil-epistulae/188/#p-188
- Source: PG 32:665a–696a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil's first canonical letter to Amphilochius rules on the baptism of heretics and schismatics, abortion, lapsed deacons, repeated marriages, homicide, divorce, oaths, and other cases; the ref ends with most of his letter to Eustathius the physician defending the one godhead of Father, Son, and Holy Spirit.

### Greek text

ἦλθεν. Ἐκεῖνο γὰρ ἔκρινον οἱ παλαιοὶ δέχεσθαι fiaémwlua, τό μηδὲν τῆς πίστεως παρεκβαῖνον. ὅθεν τὰς μὲν αἱρέσεις ὠνόμασαν, τὰ δὲ σχίσματα, τὰς παρασυναγωγάς. Αὶρέσεις μὲν τοὺς παντελῶς ἁπεῤῥηγμένους, καὶ κατʼ αὐτὴν τὴν πίστιν ἀπηλλοτριωμένους σχίσματα δὲ τοὺς διʼ αἰτίας τινὰς ἐκκλησιαστικὰς καὶ ζητήματα ἰάσιμα πρὸς ἀλλήλους διενεχθέντας· παρασυνασγωγὰς δὲ τὰς συνάξεις τὰς παρὰ τῶν ἁνυποτάκτων πρεσβυτέρων ἦ ἐπισκόπων καὶ παρὰ τῶν ἀπαιδεύτων λαῶν γινομένας. Οἶον εἴ τις, ἐν πταίσματι ἐξετασθείς, ἐπεσχέθη τῆς λειτουργίας, καὶ μὴ ὑπέκνψε τοῖς κανόσιν, ἀλλʼ ἐαυτῷ ἐξεδίκησε τὴν προεδρίαν καὶ τὴν λειτουργίαν, καὶ συναπῆλθον τούτῳ τινες καταλιπόντες τὴν καθολικὴν Ἐκκλησίαν, παρασυναγωγὴ τὸ τοιοῦτο. Σχίσμα δὲ τὸ περὶ τῆς μετανοίας διαφόρως ἔχειν πρὸς τοὺς ἀπὸ τῆς Ἐκκλησίας. Αἰρέσεις δὲ, οἷον ἡ τῶν Μανιχαίων, καὶ Οὐαλεντίνων, καὶ Μαρκιονιστῶν, καὶ αὐτῶν τούτων τῶν Πεπουζηνῶνο εὐθὺς γὰρ περὶ αὐτῆς τῆς εἰς Θεὸν πίστεώς ἐστιν ἡ διαφορά. Ἔδοξε τοίνυν τοῖς ἐξ ἀρχῆς, τὸ μὲν τῶν αὶρετικῶν παντελῶς ἀθετῆσαι, τὸ δὲ τῶν ἀποσχισάντων, ῶς ἔτι ἐκ τῆς Ἐκκλησίας ὄντων, παραδέξασθαιο τοὺς δὲ ἓν ταῖς παρασυναγωσγαίς, μετανοίᾳ ἀξιολόγῳ καὶ ἑπιστροφῇ βελτιωθέντας, συνάπτεσθαι πάλιν τῇ Ἐκκλησίᾳ, ὥστε πολλάκις καὶ τοὺς ἐν βαθμῷ, συναπελθόντας τοῖς ἀνυποτάκτοις, ἐπειδὰν μεταμεληθώσιν, εἰς τὴν αὐτὴν παραδέχεσθαι τάξιν. Οἱ τοίνυν Πεπουξηνοὶ προδήλως εἰσὶν αἱρετικοιο εἰς ’γὰρ τὸ Πνεῦμα τὸ ἅγιον ἐβλασφήμησαν, Μοντανῷ καὶ Πρισκίλλῃ τὴν τοῦ Παρακλὴτου προσηγορίαν ἀθεμίτως καὶ ἀναισχύντως ἐπιφημίσαντες. Εἴτε οὖν ὡς ἀνθρώπους θεοποιοῦντες, κατάκριτοι· εἴτε ὡς τὸ Πνεῦμα τὸ ἅγιον τῇ πρὸς ἀνθρώπους συγκρίσει καθυβρίζοντες, καὶ οὕτω τῇ αἰωνίῳ καταδίκῃ ὑπεύθυνοι, διὰ τό ἀσυγχώρητον εἶναι τὴν εἰς το Πνεῦρια τὸ ἅγιον βλασφημίαν. Τίνα οὖν λόγον ἔχει τὸ τούτων βάπτισμα ἐγκριθῆναι τῶν βαπτιζόντων εἰς Πατέρα καὶ Υἱόν καὶ Μοντανόν ἣ Πρίσκιλλαν ἓ οὐ γὰρ ἐβαπτίσθησαν οὶ εἰς τά μὴ παραδεδομὲνα ἡμῖν βαπτισθέντες. Ὠστε, εὶ καὶ τὸν μέγαν Διονύσιον τοῦ παρέλαθεν, ἀλλʼ ἡμῖν οὐ φυλακτέον τὴν μίμησιν τοῦτο σφαλματος.Τὸ γὰρ ἄτοπον αὐτόθεν πρόδηλον, καὶ πᾶσιν ἐναργὲς, οἷς τι καὶ μικρὸν τοῦ λογίζεσθαι μέτεστιν. Οἱ Καθαροὶ καὶ αὐτοὶ τῶν ἀπεσχισμένων εἰσί. Πλὴν ἀλλʼ ἔδοξε τοῖς ἀρχαίοις, τοῖς περὶ Κυπριανόν λέγω καὶ Φιρμιλιανὸν τὸν ἡμέτερον, τούτους πάντας μιᾷ ψήφῳ ὑποβαλεῖν, Καθα- Ροὺς, καὶ Ἐγκρατίτας. καὶ Ὑδροπαραστάταςʼ διότι ἡ μὲν ἀρχὴ τοῦ χωρισμοῦ διὰ σχίσματος γέγονενʼ οἱ δε τῆς Ἐκκλησίας ἀποστάντες οὐκέτι ἔσχον τὴν χαριν τοῦ ἁγίου Πνεύματος ἐφʼ ἑαυτοῖς ἒπελιπε γὰρ ἡ μετάδοσις τῷ διακοπῆναι τὴν ἀκολουθίαν. Oi μὲν γὰρ πρῶτοι ἀναχωρήσαντες παρά τῶν πατέρων ἔσχον τὰς χειροτονίας, καὶ διὰ τῆς ἐπιθέσεως τῶν χειρῶν αὐτῶν εἶχον τὸ (χάρισμα τό πνευματικόν ' οἱ δὲ ἀπορραγέντες, λαῐκοὶ γενόμενοι, οὔτε τοῦ βαπτίζειν, οὔτε τοῦ χειροτονεῖν εἶχον τὴν ἐξουσίαν, οὐκέτι δυνάμενοι χάριν Πνεύματος ἁγίου ἑτέ, ροις παρέχειν, ἧς αὐτοὶ ἐκπεπτώκασι. Διό, ὡς παρά Ααῑκῶν βαπτιζομένους τοὺς παρʼ αὐτῶν, ἐκέ- )ευσαν ἐρχομένους ἐπὶ τὴν Ἐκκλησίαν τῷ ἁληθινῷ βαπτίσματι τῷ τῆς Ἐκκλησίας ἀνακαθαίρεσθαι. Ἐπειδὴ δὲ ὅλως ἔδοξέ τισι τῶν κατά τὴν Ἀσίαν οἰκονομίας ἕνεκα τῶν πολλῶν δεχθῆναι αὐτῶν τὸ Βάπτισμα, ἔστω δεκτόν. Τό δὲ τῶν Ἐγκρανιτῶν κακούργημα νοῆσαι ἡμᾶς δεῖ, ὅτι, ἶνʼ αὐτοὺς ἀπροσδέκτους ποιήσωσι τῇ Ἐκκλησία, ὶπεχείρησαν λοιπὸν ἰδίῳ προκαταλαμβάνειν βαπτίσματι · ὅθεν καὶ τὴν συνήθειαν τὴν ἑαυτῶν παρεχάραξαν. Νομίζω τοίνυν, ὅτι, ἐπειδὴ οὐδέν ἐστι περὶ αὐτῶν φανερῶς διηγοʼ ρευμένον, ἡμᾶς προσῆκεν ἀθετεῖν αὐτῶν τί βάπτισμα* κᾶν τις παρʼ αὐτῶν εἰληφὼς, προσιόντα τῇ Ἐκκλησίᾳ βαπτίζειν. μέντοι μέλλοι τῇ καθόλου οἰκονομίᾳ ἐμπόδιον ἔσεσθαι τοῦτο, πάλιν τῷ ἔθει χρηστέον, καὶ τοῖς οἰκονομησασι τὰ καθʼ ἡμᾶς Πατροὶσιν ἀκολουθητέον. ’Υφορῶμαι γὰρ μήποτε, ὡς βουλόμεθα ὀκνηροὺς αὐτοὺς περὶ τὸ βαπτίζειν ποιῆσαι, ἐμποδίσωμεν τοῖς σωζομένοις διὰ τὸ της προτάσεως αὐστηρόν.) Εἰ δὲ ἐκεῖνοι φυλάσσουσι τό ἡμέτερον βάπτισμα, τοῦτο ἡμᾶς μὴ δυσωπείτω. 0'5 γὰρ ἀντιδιδόναι αὐτοῖς ὑπεύθυνοι χάριν ἐσμὲν, ἀλλά δουλεύειν ἀκριβείᾳ κανόνων. Παντὶ δὲ λόγῳ τυπωθήτω, τοὺς ἀπὸ τοῦ βαπτισμοϋ ἐκείνων προσερχομένους χρίεσθαι ἐπὶ τῶν πιστῶν δηλονότι, καὶ οὕτω προσιέναι τοῖς μυστηρίοις. Οἶδα δὲ, ὅτι τοὺς ἀδελφοὺς τοὺς περὶ Ἰζοίν, καὶ Σατορνῖ· νον, ἀπʼ ἐκείνης ὄντας τῆς τάξεως, προσεδεξάμεθα εἰς τήν καθέδραν τῶν ἐπισκόπων. Ὠστε τοὺς τῷ τάγματι ἐκείνων συνημμένους, οὕκέτι δυνάμεθα διακρίνειν ἀπὸ τῆς Ἐκκλησίας. οἷον κανόνα τινα τῆς πρὸς αὐτοὺς κοινωνίας ἐπιθέμενοι διὰ τῖες τῶν ἐπισκόπων παραδοχῆς. B'. Φθείρασα κατʼ ἐπιτήδευσιν, φόνου δίκην ὑπέχει. Ἀκριόολογία δὲ ἐκμεμορςρωμένου καὶ ἀνεξεικονίστου παρʼ ἡμῖν οὐκ ἔστιν. Ἐνταῦοα γὰρ ἑκδικεῖται οὐ μόνον τὸ γεννηθησόμενον, ἀλλὰ καὶ αὑτὴ ή ἑαυτῇ ἐπιβουλεύσασα· διότι ὼς ἐπὶ τὸ πολὺ ἐναποθνήσκουσι ταῖς τοιαύταις ἑπιχειρήσεσιν αί γυναῖκες. Πρόσεστι δὲ τούτῳ καὶὴ φθορὰ τοῦ ἐμβρύου. ἕτερος φόνος. κατά γε τὴν ἐπίνοιαν τῶν ταῦτα τολμώντων. Δεῖ μέντοι μὴ μέχρι τῆς ἐξόδου παρατείνειν αὐτῶν τὴν ἐξομολόγησιν. ἀλλὰ δέχεσθαι μὲν τὸ μέτρον τῶν δέκα ἐτῶνο ὁρίζειν δὲ μὴ χρόνῳ, ἀλλὰ τρόπῳ τῆς μετανοίας τὴν θεραπείαν. I". Διάκονος, μετὰ τὴν διακονίαν πνρνεύσας, ἀπόβλητος μὲν τῆς διακονίας ἔσται ο είς δὲ τὸν τῶν λαῖκῶν ἀπωσθεὶς τόπον, τῆς κοινωνίας οὐκ είρχθήσ σεται. Διότι ἀρχαῖός ἐστι κανὼν τοὺς ἀπὸ βαθμοῦ πεπτωκότας τούτῳ μόνῳ τῷ τρόπῳ τῆς κολάσεως ὑποβάλλεσθαι· ἀκολουθησάντων, ὡς οἶμαι, τῶν ἐξ ἀρχῆς τῷ νόμῳ ἐκείνῳ τῷ, Οὐκ ὲκδικήσεις δίς ἐπὶ τὸ αὐτό · καὶ διʼ ἑτέραν δὲ αἰτίαν · ὅτι oi μὲν ἐν τῷ λαῖκῷ ὄντες τάγματι, ἐκβεβλημένοι τοῦ τόπου τῶν πιστῶν, πάλιν είς τὸν ἀφʼ οὗ ἐξέπεσον τόπον ἀναλαμβάνονται· ὁ δὲ διάκονος ἅπαξ ἔχει διαρκῆ τὴν δίκην τῆς καθαιρέσεως. Ὡς οὖν οὐκ ἀποδιδομένης αὐτῷ τῆς διακονίας, ἐπὶ ταύτης ἔστησαν μόνης τῆς ἐκδικήσεως. Ταῦτα μὲν οὖν τὰ ὲκ τῶν τύπων. Καθόλου δὲ ἀληθέστερόν ἐστιν ιαμα ἡ τῆς ᾲμαρτίας ἀναχώρησις. Ὥστε ὁ διὰ σαρκὸς ἡδονὴν ἁθετήσας τὴν χάριν, διὰ τοῦ συντριμμοῢ τῆς σαρκὸς καὶ πάσης δουλαγωγίας τῆς κατʼ ἐγκράτειαν ’ ἀποστὰς τῶν ἡδονῶν, ὑφʼ ὧν κατεστράφη, τελείαν ἡμῖν παρέξει τῆς ίατρεύσεως αὑτοῦ τὴν ἀπόδειξιν. Ἀμφότερα τοίνυν είδέναι ἡμᾶς δεῖ, καὶ τά τῆς ἀκριθείας καὶ τὰ τῆς συνηθείας· ἔπεσθαι δὲ ἐπὶ τῶν μὴ καταδεξαμένων τὴν ἀκρότητα τῷ παραδοθέντε τυπῳ. Δ. Περὶ τρι-γάμων καὶ πλυγὰμων τὸν αὐτὸν ὥρισαν κανόνα, ὂν καὶ ἐπὶ τῶν διγὰμων, ἀναλόγως· ἐνιαυτὸν μὲν γὰρ ἐπὶ τῶν διγάμων, ἄλλοι δὲ δύο ἔτη. Τοὺς δὲ τριγάμους ὲν τρισὶ καὶ τέταρσι πολλάκις ἐτεσιν ἀφορίζουσιν. Ὀνομάζουσι δὲ τὸ τοιοῦτον οὐκ ἔτι γάμον, ἀλλὰ πολυγαμίαν, μᾶλλον δὲ πορνείαν κεκολασμένην. Διὸ καὶ ὁ Κύριος τῇ Σαμαρείτιδι πέντε ἄνδρας διαμειψάσῃ, ’ον νῦν, φησὶν, ἕξεις, οὐκ ἐστι σου ἀνήρ ο ὡς οὐκέτι ἀξίων ὄντων τῶν ὑπερεκπεσόντων τοῦ μέτρου τῆς διγαμίας τῷ τοῦ ἀνδρὸς ἢ τῆς γυναικὸς καλεῖσθαι προσρήματι. Συνήθειαν δὲ κατελάβομεν ἐπὶ τῶν τριγάμων πενταετίας ἁφορισμόνο οὐκ ἀπὸ κανόνων, ἀλλʼ ἀπὸ τῆς τῶν προειληφότων ἀκολουθίας. Δεῖ δὲ μὴ πάντη αὐτοὺς ἀπείργειν τῆς Ἐκκλησίας, ἀλλʼ ἀκροάσεως αὺτοὺς ἀξιοῦν ὲν δύο που ἔτεσιν ἦ τρισί ο καὶ μετὰ ταῦτα ἐπιτρέπειν συστήκειν μὲν, τῆς δὲ κοινωνίας τοῦ ἀγαθοῦ ἀπέχεσθαι, καὶ οὕτως ἐπιδειξαμένους καρπόν τινα μετανοίας ἀποκαθιστᾷν τῷ τόπῳ τῇς κοινωνίαι.. E'. Τοὺς δὲ ἐπὶ ἐξόδῳ μετανοοῦντας τῶν αίρετιυ κῶν δέχεσθαι χρή· δέχεσθαι δὲ δηλονότι οὐκ ἀκρίτως, ἀλλὰ δοκιμάζοντας εί ἀληθινὴν ἐπιδείκνυνται μετάο νοιαν, καὶ εἰ τοὺς καρποὺς ἔχουσι μαρτυροῦντας τῇ πρὸς τὸ σωθῆναι σπουδῇ. ’ ςʼ. Τῶν κανονικῶν τὰς πορνείας εἰς γάμον μὴ καταλογίζεσθαι, ἀλλὰ παντὶ τρόπῳ διασπᾷν αὐτῶν τὴν συνάφειαν. Τοῦτο γὰρ καὶ τῇ Ἐκκλησία πρὸς ἀσφάλειαν λυσιτελὲς, καὶ τοῖς αἱρετικοῖς οὐ δώσει καθʼ ἡμῶν λαβὴν, ὡς διὰ τὴν τοῦ ἁμαρτάνειν ἄδειαν ἐπισπωμένων πρὸς ἑαυτούς. Z'. ’Δρῤενοφθόροι καὶ ζωοφθόροι, καὶ φονεῖς, καὶ φαρμακοὶ, καὶ μοιχοὶ, καὶ είδωλολάτραι τῆς αὐτῆς καταδίκης εἰσιν ἠξιωμένοι. Ὥστε ὃν ἔχεις ἐπὶ τῶν ἄλλων τύπον, καὶ ἐπὶ τούτων φύλαξον. Τοὺς δὲ ὲν τριάκοντα ἔτεσι μετανοήσαντας ἐπὶ τῇ ἀκαθαρσίᾳ, ην ἐν ἀγνοίᾳ ἔπραξαν, οὐδʼ ἂμφιβάλλειν uim the“, ῆχεν εἰς τὸ παραδέξασθαι. Ἦ τε γὰρ ἄγνοια μης ἀξίους αὐτοὺς ποιεῖ, καὶ τό ἐιούσιον τῆς ἆξαγορεύο-εως, καὶ ἡ παράτασις ἐν τοσούτῳ χρόνῳ 71νομένη. Σχεδὸν γὰρ ὃλην ’γενεὰν ἀνθρώπου παρεδότ θησαν τῷ Σατανᾷ, ἱνα παιδευθῶσι μὴ ἀσχημονεῖν. Ὠστε κέλευσον αὐτοὺς ἥδ η ἀνυπερθέτως δεχθῆναὶ, μάλιστα εἰ χαὶ δάκρυα ἔχουσι δυσωποῦντα σοὺ ἐῆν εὐσπλαγχνιαν, χαὶ βίον ἐπιδείκνυνται ἄξιον συμπαθείας. ΙΙʼ. Ὀ ἀξίνῃ παρὰ τὸν θυμὸν κατὰ τῆς ἑαυτοῦ γαμετῆς χρησάμενος φονεύς ἐστι· Καλῶς δέ με ὑπέμνησας καὶ ἀξίως τῆς σεαυτοῦ συνέσεως diuit! περὶ τούτων πλατύτερον· διότι πολλαὶ ἒν τοῖς έχόυσίοις καὶ ἀκονσίοις διαφοραι. Ἀκούσιον μὶν γάρ ἐστι παντελῶς καὶ πόῤῥῶ τοῦ κατάρξαντος τὸ, ἀκοντέο-αντα κὸ9) λίθον ἐπί κύνα ἡ δένδρον, ἀνθρώπου τυχεῖν. ’Π μὲν γὰρ ὁρμὴ ἦν τὸ θηρίον ἀμύνασθάὶ, ἢ τὸν καρπόν κατασεῖσαι · ὑπέβη δὲ αὐτομάτως πληγῇ κατα πάροδον ὁ παραπεσὼν “ ὥστε τὸ τοιοῦτον ἀκούσιον. Ἀκούσιον μέντοί καὶ εἰ τις βουλόμενος ἐπιστρέψαι τινὰ, ἱμάντι ἡ ῥάβδῳ μὴ σκληρᾷ τύπτω, ἀποθάνῃ δὲ ὀ τυπτόμενος. Ἡ γὰρ πρόθεσις mea σκοπεῖται, ὅτι βελτιώσαι ἠβούλετο τὸν ἁμαρτάναντα, οὐκ ἀνελεῖν. Ἐν τοῖς ἀκουσίοις ἐστι κάκεῖνο, τό, ἀμυνομενον τινα ἐν μάχῃ ξύλῳ ἡ χειρὶ, ἀφειδῶς iri. τα καίρια τὴν πληγὴν ἐνεγκεῖν, ὥστε κακῶσαι αὐτὸν, οὐχ ὥστε παντελῶς ἀνελεῖν. Ἀλλὰ τοῦτο ἤδη προσῆν» γίζει τῷ ἑκουσίῳ, ιο γὰρ τοσούτῳ χρησάμενος ὀρ. γάνῳ πρὸς ἄμυναν, ἢ ὁ μὴ πεφεισμένως τὴν πληγὴν ἐπαγαγὼν, δῆλός ἐστι, δια τὸ κεκρατῆσθαι ὑπὸ τοῦ πάθους, ἁφείδών τοῦ ἀνθρώπου. Ὁμοίως καὶ ὁ ξύλῳ βαρεῖ, καὶ ὁ λίθῳ μείζονι τῆς δυνάμεως τῆς ἀνθρωπίνης χρησάμενος, τοῖς ἀχουσίοις ἐναριβμεῐται, ἄλλο μέν τι προελόμενος, ἄλλο δέ τι ποιήσας. Ὑπὸ γὰρ τοῦ θυμοῦ τοιαύτην ἤνεγκε τὴν πληγῄν, ὤση ἀνελεῖν, τὸν πληγέντα· καίτοι ἡ σπουδή ἦν αὐτῷ συντρίψαι τυχὸν, οὐχὶ δὲ καὶ παντελῶν θανατῶσαι. '0 μέντοι ξίφει χρησάμενος, ἦ ᾡτινιοῦν τοιούτῳ, οὐδεμίαν ἔχει παραίτησιν· καί μάλιστα ὁ τὴν ἀξίνην ἀκοντίσας. Καὶ γὰρ οὐδὲ ἀπὸ χειρὸς φαίνεται πλήξας, ὥστε τὸ μέτρον τῆς πληγῆς ἐπʼ αὖτῷ εἶναι, ἀλλʼ ἡκόντισεν, ᾢστε καὶ τῷ βάρει τοῦ σιδήρου, καὶ τῇ ἀκμῇ, καὶ τῇ διὰ πλείστου φορᾷ, ὀλεθρίαν away.χαίως τὴν πληγὴν γενέσθαι. Ἐκούσιον δὲ “ab! παντελῶς, καὶ οὐδεμίαν ἀμφιβολίαν ἕχον, οἶόν iam τὸ τῶν λῃστῶν καὶ. τὸ τῶν πολεμικῶν ἐφόδων. Οὗτοι μὲν γὰρ διὰ χρήματα ἀναιροῦσι, τὸν ἔλεγχον ἀποζν φεύγοντες· οἱ τε ἓν τοῖς πολέμοις ἐπὶ φόνους ξοχονται, οὔτε φοβῆσαι, οὔτε σωφρονίσαι, ἀλλʼ ἀνελεῖν τοὺς ὶναντιουμένουςἐκ τοῦ φανεροῦ προαιρούμενοι. Καὶ μέντοι, κᾶν διʼ ἆλλην τινὰ αἰτίαν περίεργον φάρμακόν τις ἐγκεράσῃ, ἀνέλῃ δὲ, ἑκούσιον τιθέμεθα τὸ τοιοῦτον· οἷον ποιοῦσιν αἱ γυναῖκες πολλάκις, ἐπαοιδαῖς τισι καὶ καταδέσμοις πρὸς τὸ ἑαυτῶν φίλτρον ἐπάγεσθαι τινας πειρώμεναι,.ςαὶ προσδιδοῡσαι αὐτοῖς φάρμακα, σκότωσιν ἐμποιοῦντα ταῖς διανοίαις. Αἱ τοιαῦται τοίνυν ὰνελοῡσαι, εἰ καὶ ἄλλο προελόμεναι, ἄλλο ἐποίησαν, ὅμως διὰ τὸ περίεργον κοιὶ ἀπηγορευμένον τῆς ἐπιτηδεύσεως ἐν τοῖς ἑκουσίως φονεύουσι καταλογίζονται.1ίαὶ αἱ τοίνυν τὰ ἀμβλωθρίδια διδοῦσαι φάρμακα φονῑύτριαί εἰσι καὶ αὑταὶ, καὶ αἱ δεχόμεναι τὰ ἐμβρύοκτονα ὃηλητήρια. Ταῦτα μὶν εἰς τοσοῦτον. Θʼ. Ἠ δὲ τοῦ Κυρίου ἀπόφασις, κατὰ μὲν τὴν τῆς ἑννοίας ἀκολουθίαν, ἐξ ἴσον χαὶ ἀνδράσι χαὶ γυναιξὶν ἁρμόζει, περὶτοῦ μὴ ἐξεῖναι γάμου ἐξίστασθαι, παρme; λόγου πορνείας. Ἦ δὲ συνήθεια οὐχ οὕτως ἔχει· ἀλλʼ ἐπὶ μὲν τῶν γυναικῶν πολλὴν εὑρίσκομεν ἀκριβολογίαν, τοῦ μὲν Ἀποστολου λέγοντος. ’Ὁτι ὁ κολλώμενος τῆ πόρνῃ,ἓν σῶμα ἐστι· του δὲ Ἱερεμίου· ‘On, ἐὰν γένηται γυνὴ ἀνδρὶ ἑτέρῳ, οὐχ ἐπιστρέψει πρὸς τὸν ἄνδρα αὐτῆς, ἀλλα μιαινοplain μιανθήσεται· καὶ πάλιν·0 ἔχων μοιχαλίδα ἄφρων καὶ ἀσεβής. ἸΙ δὲ συνήθεια καὶ μοιχεύοντας ἅνδραςκαί ἐν πορνείαις ὄντας κατέχεσθαι ὐπό γυναικῶν προστάσσει. Ὠςτε ἡ τῷ ἀφειμένῳ ἀνδρὶ συνοικοῦσαι οὐκ οἴδα εἰ δύναται μοιχαλὶς χρηματίζειν. Τὸ γὰρ ἔγκλημα ἐνταῦθα τῆς ἀπολυσασης τον ἄνδρα ἂπτεται, κατὰ ποίαν αἰτίαν ἀπέστη του γάμου. HTE καὶ τυπτομένη, μὴ φέρουσα τὰς πληγὰς, interdum: ἐχρῆν μᾶλλον ἢ διαζευχθῆναι τοῦ συνοι- ,κοῦντος- εἶτα τὴν εὶς τὰ χρήματα ζημίαν μὴ φέρουσα, οὐδὲ αὓτη ἡ πρόφασις ἀξιόλογος. Εἰ δὲ δια τό ἂπορνεὶᾳ αὑτὸν ζῇν, οὐκ ἔχομεν τοῦτο ἐν τῇ συνηθείᾳ τῇ ἐκκλησιαστικῇ τὸ παρατήρημα ἀλλὰ καὶ ἀπίστου ἀνδρὸς χωρίζεσθαι οὐ προσετάχθη γυνὴ, ἀλλὰ παραμένειν, ὃιά τὸ οἶὸηλον τῆς ἐκβάσεως. Τί γὰρ οἶδας, γύναι, εἰ τὸν ἄνδρα odiosis; Ὥστε ἡ καταλιποῦσα, μοιχαλὶς, εἰ ἐπʼ ἄλλον ἦλθεν ἄνδρα. Ὀ δὲ καταλειφθεὶς συγγνωστός ἐστι, καὶ ὴ συνοικοῦσα τῷτοιοὺτῳ οὐ κατακρίνεται. Ei μέντοιόὰνὴρ, ἀποστὰς τῆς γυναικὸς, ἐπʼ ἄλλην ἦλθε, καὶ αὐτὸς μοιχὸς, διότι ποιεῖ αὐτὴν μοιχευθῆναι· κάξ ἡ συνοικοῦσα αύτῷ, μοιχαλὶς, διότι (mamma ἄνδρα πρὸς ἑαυτὴν μετεστησεν. Ι. Oi ὀμνύοντες μὴ καταδέχεσθαι τὴν χειροτονίαν, ἐξομνύμενοι, μὴ ἀναγκαζέσθωσαν ἐπιορκεῖν. Εἰ γὰρ καὶ δοκεῖ τις εἶναι κανὼν 6 συγχωρῶν τοῖς τοιούτοις ἀλλὰ πείρᾳ ἐγνώκαμεν, ὅτι οὐκ εύοδοῦνται οἱ παρορκήσαντες. Σκοπεῑν δὲ δεῖ καὶ τὸ εἶδος τοῦ ὅρκου, καὶ τὰ ῥήματα, καὶ τὴν διάθεσιν ἀφʼ ἧς ὁμωμόχασι, xui. τὰς κατά λεπτόν ἐν τοῖς ῥήμασι προσθήκας· ὡς, ἐὰν μηδεμίαῇ μηδαμόθεν παραμυθία, χρὴ παντελῶς ἐᾷν τοὺς τοιούτους. Τὸ μέντοι κατὰ Σευῆσ ρον πρᾶγμα, ἢτοι τὸν ὑπό τούτου χειροτονηθέντα πρεσβύπερον, τοιαύτην τινα μοι δοκεῖ παραμυθίαν ἔχειν, εἰ καὶ ςοι συνδοκεῖ. Τόν ἀγρόν ἐκεῖνον τόν ὑποκείμενον τῇ Μηστείᾳ, ἐπεκηρύχθη ὁ ἄνθρωπος, κέλευσον Ούασόὸοις ὑποτελεῖν. Οὕτω γὰρ κάκεῖνος ού παρορκὴσει μὴ ἀναχωρῶν τοῦ τόπου· καὶ ὁ Λογγῖνος, ἔχων τὸν Κυριακόν μεθʼ ἑαυτοῦ, οὐχ ἐρημώσει τὴν ἐκκλησίαν, οὐδὲ τὴν ἑαυτοῦ ψυχήν διὰ τὴς ἀργίας καταδικάσει (Ἠ). Καὶ ἡμεῖς δόξομεν μὴ παρὰ κανόνας ποιεῖν τι, συμπεριφερόμενοι τῷ Κυριακῷ, ὀμόσαντι μὲν συμπαραμένειν Μινδανοῑς. καταδεξάμένῳ δὲ τὴν μετάθεσιν.Ἠ ’γάρ ἐπάνοδος φυλακὴ ἔσται τοῦ ὅρκου. Τό δὲ εἶξαι αὐτόν τῇ οἰκὸς νομίᾳ εἰς ἕπιορκίαν αύτῷ οὗ λογισθήσεται, διὰ τὸ μὴ προσκεῖσθαι τῷ ὅρκῳ, μηδὲ πρὸς βραχύ ἀναχωρὴσειν Μινδάνων, ἀλλὰ παραμενεῖν εἰς τὸ ἐφεξῆς. Σευήρῳ δὲ, προφασιζομένῳ τὴν λήθην, ἡμεῖς συγχωρήσομεν, εἰπόντες, ὅτι τῶν κρυπτῶν γνὼστης ού πε·ριόψεται τὴν ἑαυτοῦ Ἐκκλησίαν ὑπὸ τοιούτου λυμαινομένην· ποιοῦντος ιιεν ἀκανονίστως τό ἐξ ἀρχῆς. ὅρκῳ δὲ καταδεσμοῦντος παρὰ τὰ Εύαγγέλια · παρορκεῖν δε διδάσκοντος δι ῶν μετετέθη, ψευδομένου δὲ νῦν διʼ ὧν τὴν λήθην σχηματίξεται. Ἐπειδὴ δε οὐκ ἔσμεν καρδιῶν κριταὶ, ἀλλʼ ἐξ ὧν ἀκούομεν κρίνομενʼ δῶμεν τῷ Κυρίῳ τὴν ἐκδίκησιν, αὐτοὶ δε ἆδιακρίτως αὐτὸν δεξώμεθα, συγγνώμην δόντες ἀν· θρωπίνῳ πάθει, τῇ λήθῃ. ῙΑʼ. Ὀ δε τὸν ἀκούσιον ποιήσας φόνον ἀρκούντως ἐξεπλήρωσε τήν δίκην ἐν τοῖς ἕνδεκα ἔτεσι. Δῆλον γὰρ, ὅτι ἐπὶ τῶν πληγέντων τὰ Μωῡσέωςιάρατηρησομεν· καὶ τὸν κατακλιθέντα μὲν ἐπὶ τῶν πληγῶν ἃς ἔλαβε, βαδσίαντα δὲ πάλιν ἐπὶ τῇ ῥάβδῳ αὐτοῦ, ού λογισόμεθα πεφονεῦσθαι. Εἰ δε καὶ ούκ ἐξανίστη μετὰ τὰς πληγὰς, ἀλλʼ οὖν τῷ μὴ προελίσθαι αὐτόν ἀνελεῖν ὁ τυπτήσας φονευτής μὲν, ἀλλʼ ἀκούσιος διὰ τὴν πρόθεσιν. ῙΒʼ. Τοὺς διγάμους παντελῶς ὁ κανὼν τῆς ύπη ρεσίας ἀπέκλεισε. ῙΓʼ· Τοὺς ἐν πολέμοις φόνους οἱ πατέρες ἡμῶν ἐν τοῖς φόνοις ούκ ἐλογίσαντο· ἐμοὶ δοκεῖν, συγγνώμην δόντες τοῖς ύπὶρ σωφροσύνης καὶ εὐσεβείας ἀμυνο· μένοις. Τάχα δε καλῶς ἔχει συμβουλεύειν, ὡς τὰς χεῖρας μὴ καθαρούς, τριῶν ἐτῶν τῆς κοινωνίας μόνης ἀπέχεσθαι. ΙΔʼ. Ὀ τόκους λαμβάνων, ἐὰν καταδέξηται τὸ ἄδικον κέρδος εἰς πτωχοὺς ἀναλῶσαι, καὶ τοῦ Λοιποῡ τοῦ νοσήματος τῆς φιλοχρηματίας ἀπαλλαγῆναι, δεκτός ἐστιν εἰς ἱερωσύνην. ΙΕʼ. Θαυμάζω δέ σου, τὴν γραμματικὴν ἀκρίβειαν ἐπὶ τῆς Γραφῆς ἀπαιτοῦντος, καὶ λογιζομένου, ὅτι ἠναγκασμένη ἐστὶν ἡ λέξις τῆς ἑρμηνείας τό αὐτῆς εὔσημον ἐκδιδούσης, ού τὸ κυρίως ύπό τῆς Ἐβραῖκῆς φωνῆς σημαινόμενον μετατιθείσης. Ἐπεὶ δὲ δεῖ μὴ ἀργῶς παρελθεῖν τό ὑπʼ ἀνδρὸς ζητητικοῦ κινηθὶν πρόβλημα, τὰ πετεινά τοῦ ούρανοῦ καὶ οἱ ἰχθύες ψυχικῶν αρῥωστηματων ἐπινοῶν την δ ιόρθωσιν. Ταῦτα Α δέ λέγω, ού μόνον ταῖς τῶν πολλῶν φήμαις ἑπόμενος, ἀλλά καὶ τῇ κατʼ ἐμαυτὸν διδαχθεὶς πείρα, ἐν πολλοῖς τε ἄλλοις, καὶ διαφερόντως νύν ἓν τῇ τῶν ἐχθρῶν ἡμῶν ἀνεκδιηγήτῳ κακίᾳθ ἦν ῥεύματος πονηροῦ δίκην κατά τῆς ζωῆς ἡμῶν ἐπιρῥυεῖσαν εὐμηχάνως διέχεας, τὴν βαρεῖαν ταύτην φλεγμονὴν τῆς καρδίας ἡμῶν τῇ ἐπαντλήσει τῶν παρηγορικῶν λόγων δ ιαφορήσας. Ἐγὼ γὰρ, πρὸς τὴν ἐπάλληλον τῶν ἐχθρῶν ἡμῶν καὶ ποικίλην καθʼ ἡμῶν ἐπιχείρησιν ἀποβλέπων, σιω·πᾲν ᾤμην δεῖν, καὶ δέχεσθαι καθʼ ἡσυχίαν τὰ ἐπαγόμενα, μηδέ ἀντερεῖν τοῖς καθωπλισμένοις τῷ ψεύδει, τῷ πονηρῷ τούτῳ ὅπλῳ, τῷ καὶ διὰ τῆς ἀληθείας πολλάκις τὴν ἀκμὴν εἰσωθούντι. Σὺ δὲ, καλῶς ποιῶν, μὴ καταπροδιδόναι τὴν ἀλήθειαν ἐνεκελεύού 86), ἀλλά διελέγχειν τοὺς συκοφάντας, ὡς ἆν μὴ πολλοὶ παραβλαβεῖεν, κατευημερούντος τῆς ἀληθείας τοῦ ψεύδους. 2. Ἐδοξαν οὖν μοι παραπλήσιόν τι ποιεῖν τῷ Αἰσωπείῳ μύθῳ οἰ τό ἀπροφάσιστον καθʼ ἡμῶν ἀναλαο εόντες μῖσος. Ὧς γὰρ ἐκεῖνος ἐγκλήματά τινα τῷ αρνίῳ τόν λύκον προφέρειν ἕποίησεν, αἰσχυνόμενον δῆθεν τὸ δοκεῖν οῖνευ δικαίας προφάσεως ἀναιρεῖν τόν μηδὲν προλυπήσανταο τοῦ δε ἀρνός πᾶσαν τὴν ἐκ συκοφαντίας ἐπαγομένην αἰτίαν εὐχερῶς διαλύοντος, μηδὲν μᾶλλον ὑφίεσθαι τῆς ὁρμῆς τὸν λύκον, ἀλλὰ τοῖς μεν δικαίοις ἡττᾶσθαι, τοῖς δὲ ὀδοῦσι νικᾷν · οὕτως οἷς τὸ καθʼ ἡμῶν μῖσος ὧς τι τῶν ἀγαθῶν ἐσπουδάσθη, ὶρυθριῶντες τάχα τό δοκεῖν ἄνευ αἰτιας μισεῖν, αἰτίας πλάττουσι καθʼ ἡμῶν καὶ ἐγκλήματα, καὶ ούδενὶ τῶν λεγομένων μέχρι παντὸς ἐπιμένουσιν· ἀλλά νῦν μὲν τοῦτο, μετʼ ὀλίγον δὲ ἄλλο, καὶ αὖθις ἕτερον τῆς καθʼ ἡμῶν δυσμενείας τὸ αἴτιον λέγουσι. Βέβηκε δε αὐτοῖς ἐπʼ οὐδενός ἠ κακία· ἀλλʼ ὅταν τούτου τοῦ ἄοικλήματος ἀποσεισθῶσιν, ἑτέρῳ προσφύονται, καὶ ἀπʼ ἐκείνου πάλιν καταλαμβάνουσιν ἕτερον · κᾶν πάντα διαλυθῇ τὰ ἐγκλήματα, τοῦ μισεῖν ούκ ἀφίστανται. Τρεῖς θεοὺς πρεσβεύεσθαι παρ,ἡμῶν αἰτιῶνται, καὶ περιηχοῦσι τάς ἀκοὰς τῶν πολλῶν, καὶ πιθανῶς κατασκευάζοντες τήν διαβολὴν ταύτην ού παύονται. Ἀλλʼ ὑπερμάχεται ἡμῶν ἡ ἀλήθεια, καὶ ἐν κοινῷ πρός πάντας, καὶ ἰδίᾳ πρός τοὺς ἐντυγχάνοντας, δεικνύντων ἡμῶν, ὅτι ἀνατεθεμάτισται παρʼ ἡμῶν πᾶς ό τρεῖς λέγων θεοὺς, καὶ οὐδὲ Χριστιανὸς εἶναι κρίνεται. Ἀλλʼ ὅταν τοῦτο ἀκούσωσι, πρόχειρος αὐτοῖς καθʼ ἡ μῶν ό Σαβελλιος, καὶ ἡ ἐξ ἐκείνου νόσος ἑπιθρυλλεῖται τῷ ἡμετέρῳ λόγῳ. Πάλιν καὶ πρὸς τοῦτο ἡμεῖς τὸ σύνηθες ὅπλον τὴν ἀλήθειαν προβαλλόμεθα· δεικνύντες, ὅτι ἕπίσης τῷ Ἰουδαϊσμῷ καὶ τὴν τοιαυτην αἰρεσιν φρίττο μεν. 3. Ti οὖν; ἆρα μετὰ τοσαύτας ἐγχειρήσεις ἀποκαμόντες ἡσύχασαν ; Ούκ ἔστι ταῦτα. Ἀλλά καινοτομίαν ἡμῖν προφέρουσιν, οὑτωσὶ τό ἔγκλημα καθʼ ἡμῶν συντιθέντες τρεῖς ὑποστάσεις ὁμολογούντων· μίαν ἀγαθότητα, καὶ μίαν δύναμιν, καὶ μίαν θεότητα λέγειν η μᾶς αἰτιῶνται. Καὶ οῦκ ἔξω τοῦτό pum τῆς ἀληθείας· λέγομεν γάρ. Ἀλλʼ ἐγκαλοῦντες τοῦτο προφέρουσιν, ὅτι ἡ συνήθεια αύτῶν τοῦτο οῦκ ἔχει, καὶ ἡ Γραφη ού συντίθεται. Τί οὖν καὶ πρὸς τοῦτο ἡμεῖς; Ού νομίζομεν δίκαιον εἶναι τὴν παρʼ αὐτοῖς ἐπικρατοῦσαν συνήθειαν νόμον καὶ κανόνα τοῦ ὀρθοῦ ποιεῖσθαι λόγου. Εἰ γάρ ἰσχυρόν ἐστιν εἰς ἀπόδειξιν ὀρθότητος ἡ συνήθεια, ἔξεστι καὶ ἡμῖν πάντως ἀντιπροβάλλεσθαι τὴν παρʼ ἡμῖν ἐπικρατοῦσαν συνήθειαν. Ei δὲ παραγράφονται ταύτην ἐκεῖνοι, οὐδὲ ἡμῖν πάντως ἀκολουθητέον ἐκείνοις. Οὐκοῦν ἠ θεόπνευστος ἡμίν διαιτησάτω Γραφή · καὶ παρʼ οἱς ἂν εὑρεθῇ τά δόγματα συνῳδὰ τοῖς θείοις λόγοις, ἐπὶ τούτους ἣξει πάντως τῆς ἀληθειας ἡ ψῆφος. Τί οὖν ἐστι τὸ ἔγκλημα; Δύο γὰρ κατά ταυτὸν ἐν τῇ κατηγορίᾳ τῇ καθʼ ἡμῶν προενήνεκται ο ἓν μὲν τό διαιρεῖν τὰς ὑποστάσεις ο ἕτερον δε τὸ μηκέτι μηδὲν τῶν θεαπρεπῶν ὀνομάτων πληθυντικῶς ἀριθμεῖν, ἀλλά μίαν, καθὼς προείρηται, τήν όιγαθότητει καὶ τὴν δύναμιν, καὶ τὴν θεότητα, και πάντα τὰ τοιαῦτα μοναδικῶς ἐξαγγελλειν. Πρός μὲν οῦν τὴ διαίρεσιν τῶν ύποστάσεων οῦκ ἂν ἱχοιεν ἀλλοτρίως οὶ τὴν ἑτερότητα τῶν οῦσιῶν ἐπὶ τῆς θείας δογματίζοντες φύσεως. Οὐ γὰρ εἰκός ἐστι τοὺς τρεῖς λέγοντας οὐσίας μὴ καὶ τρεῖς ὑποστάσεις λέγειν. Οὐκοῦν τοῦτο μόνον ἐστὶν ἐν ἰγκλήματι, τό τὰ ἐπιλεγόμενα τῇ θείᾳ φύσει ὀνόματα μοναδικῶς καταγγέλλειν. 4. Ἀλλʼ ἕτοιμος ἡμῖν πρὸς τοῦτο καὶ σαφὴς ό λόγος. Ὀ γὰρ καταγινώσκων τῶν μίαν λεγόντων θεότητα ἐξ ἀνάγκης τῷ πολλὰς λέγοντι, ἡ τῷ μηδεμίαν συνθήσεται. Ού γὰρ ἐστι δυνατὸν ἕτερόν τι παρά τό εἰρημένον ἐπινοῆσαι. Ἀλλʼ οὔτε πολλὰς λέγειν ἡ θεόπνευστος συγχωρεῖ διδασκαλία, εῖπου καί μέμνηται, μοναχῶς τῆς θεότητος μνημονεύουσα, ὅτι Ἐν αὐτῷ κατοικεῖ πᾶν τὸ πλήρωμα τῆς θεότητόςʼ καὶ ἑτέρωθι Τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίο σεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἡ τε ἀίδιος αὐτοῦ δύναμις καὶ θειότης. Εἰ οὖν εἰς πλῆθος,ἐκτείνειν τὸν ἀριθμὸν τῶν θεοτήτων, μόνον τῶν την πολύθεον πλάνην νενοσηκότων ἔστι· τὸ δε καθόλου ἀρνεῖσθαι τὴν θεότητα τῶν ἀθέων ἆν εἴη· τίς λόγος ἐστὶν ό διαβάλλων ὀμᾶς ἰπὶ τῷ μίαν ὁμολογεῐν τὴν θεότητα; Ἀλλʼ ἐκκαλύπτουσι φανερώτερον τόν τοῦ λόγου σκοπόν· ἐπὶ μὲν τοῦ Πατρός κα ταδέχεσθαι τὸν Θεὸν εἶναι, καὶ τὸν Υἰόν ὡσαύτως τιμᾶσθαι τῷ τῆς θεότητος ὀνόματι συντιθέμενοι· τὸ δε Πνεῦμα, Πατρὶ καὶ Υἱῷ συναριθμούμενον, ίηίίθιὶῠμ ι.., ι (ᾧ).ἷῇ θείᾳ. ἕν τῇ θείᾳ, sed deest prepo~ μηκέτι καὶ τῇ τῆς θεότητος ἐννοίᾳ συμπαραλαμβάνεσθαι· ἀλλʼ ἐκ Πατρός μέχρι τοῦ Υὶοῦ ἱσταμένην τὴν τῆς θεότητος δύναμιν, ἀποκρίνειν τῆς θεῖκῆς δόξης την φύσιν τοῦ Πνεύματος. Οὐκοῦν ἀπολογητέον καὶ ἡμῖν, ὡς ἃν οἶοί τε ὦμεν, διὰ βραχέων καὶ πρός ταύτην τὴν ἔννοιαν. 5. Τίς οὖν ό ὁμίτερος λόγος; Παραδιδοὺς ό Κύριος τὴν σωτήριον πίστιν τοῖς μαθητευομένοις τῷ Λόγῳ, τῷ Πατρὶ καὶ τῷ Υὶῷ συνάπτει καὶ τό Πνεῦμα τὸ άγιον. Τό δὲ συνημμένον άπαξ διὰ πάντων φαμεν τὴν συνάφειαν ἔχειν. Οῦ γὰρ, ἐν τινὶ συντεταγμένον, ἐν ἑτέροις ἁποσχοινίξεται. Ἀλλʼ ἐν τῇ ξωοποιῷ δυνάμει, καθʼ ἣν ἔκνοῦ φθαρτοῦ βίου εἰς ἀθανασίαν ἠ φύσις ἡμῶν μετασκευάζεται, συμπαραληφθεῖσα ἡ τοῦ Πνεῦματος δύναμις Πατρὶ καὶ Υἱῷ, καὶ ἓν πολλοῖς ἑτέροις, οἷον ἐν τῇ κατὰ τό ἀγαθόν ἐννοίᾳ, καὶ τό ἅγιόν τε καὶ ἀῖδ ιον, σοφόν, εὐθὶς, ἡγεμονικὸν, δυνατόν, καὶ πανταχοῦ δηλονότι τό ἀχώριστον ἕχειὼ πᾶσι τοίς πρὸς τὸ κρεῖττον ὑπειλημμένοις ὀνόμασιν. Οὐκοῦν ἡγούμεθα καλῶς ἔχειν τό ἐν τοσαύταις ἐννοίαις ὑψηλαῖς τε καὶ θεοπρεπέσι συναπτόο μενον Πατρὶ καὶ Υἰῷ ἐν οὐδενὶ διακεκρίσθαι νομίζειν. Οῦδὶ γὰρ οἴδαμέν τινα τῶν περὶ τὴν θείαν φύσω ἰπινοουμένωυ ὀνομάτων τὴν κατὰ τό κρεῖττον καὶ τὸ χεῖρον διαφοράν · ὡς εὐαγὲς εἶναι οἴεσθαι τὴν ἐν τοῖς καταδεεστέροις τῶν ὀνομάτων κοινωνίαν συγχωροῦντας τῷ Πνεύματι, τῶν ὑπεραιρόντων κρίνειν ἀνάξιον. Πάντα γὰρ τὰ θεοπρεπῆ νοήματά τε καὶ ὀνόματα όμοτίμως ἔχει πρὸς ἄλληλα, τῷ μηδεν περὶ τὴν τοῦ ὑποκειμένου διαφωνεῖν σημασίαν. Οὐ γὰρ ἐπʼ ἄλλο τι ὑποκείμενον χειραγωγεῖ τὴν διάνοιαν τοῦ ἀγαθοῦ ἠ προσηγορία, ἐφʼ ἕτερον δε ἡ τοῦ σοφοῦ, καὶ τοῦ δυνατοῦ, καὶ τοῦ δικαίου · ἀλλʼ ὅσαπερ ἆν εἴπῃς ὀνόματα, ἓν διὰ πάντων ἐστὶτό σημαινόμενον. Κᾶν Θεὸν εῗπῃς, τόν αὐτὸν ἐνεδείξω ὃν διὰ τῶν λοιπῶν ὀνομάτων ἐνόησας. Εἰ δὲ πάντα τὰ ὀνόο ματα τῇ θείᾳ φύσει ἐπιλεγόμενα ἰσοδυναμεῖ ἁλλήλόις κατὰ τὴν τοῦ ὑποκειμένου ἔνδειξιν, ἄλλα κατὰ ἄλλην ἔμφασιν ἐπὶ τὸ αὐτὸ τὴν διάνοιαν ἡμῶν ὁδηγοῦντα ο τίς ό λόγος τὴν ἐν τοῖς ἄλλοις ὀνόμασι κοινωνίαν, πρὸς Πατέρα τε καὶ Υἱόν συγχωροῦντα τῷ Πνεύματι, μόνης ἁποσχοινίζειν αὐτὸ τῆς θεότητος; ἀνάγκη γὰρ πάσα ἢ καὶ ἐν τούτῳ διδόναι τὴν κοινωνίαν, ἦ μηδὶ τὴν εν τοῖς λοιποῖς συγχωρεῖν. Εἰ γὰρ ἑν ἐκείνοις ἄξιον, οὐδε ἐν τούτῳ πάντως ἂνἀξιον. Εἰ δὲ μικρότερον, κατὰ τόν ἐκείνων )όγον, ἐστὶν ἣ ὥστε τοῦ τῆς θεότητος ὀνόματος πρὸς Πατίρα τε καὶ Υἱόν τὴν κοινωνίαν χωρῆσαι, οὐδὲ ἄλλον τινὸς τῶν θεοπρεπῶν ὀνομάτων μετέχειν ἀξιον Καταμανθανόμενα γὰρ καὶ συγκρινόμενα πρὸς άλληλα τὰ ὀνόματα διὰ τῆς ἑκάστοις ἐνθεωρουμνης ἐμφάσεως, εὐρεθησεται μηδὲν τῆς τοῦ Θεοῦ Ὀνόμασιν-..Ιίᾁῇᾗἃάἀρῐξῑ-καὶ τὴνουνὰφγειαν. ξ τροσηγορίας ἔλαττον ἔχοντα. Τεκμήριον δὲ, ὅτι τούτῳ μὲν τῷ ὀνόματι πολλά καὶ τῶν καταδεεστέρων ἐπονομάζεται· μᾶλλον δὲ οὗ φείδεται ἡ θεία Γραφή τῆς ὁμωνυμίας ταύτης, οὐδὲ ἐπὶ τῶν ἀπεμφαινόντων πραγμάτων, ὡς ὃταν τὰ εἷδωλα τῇ τοῦ Θεοῦ προσηγορίᾳ κατονομάςη. Θεοὶ γὰρ, φησὶν, οἶ οὐκ ἇποίησαν τὸν οὐρανὸν καὶ τὴν γῆν, ἀρθήτωσαν, καὶ ὑποκάτω τῆς γῆς βληθητωσαν- καὶ, Πάντες, καὶ, φησὶν, οἱ θεοὶ τῶν ἐθνῶν δαιμόνια. Καὶ ἠ ἐγγαστρίμυθος, ἐν ταῖς μαγγανείαις αὐτῆς ψυχαγωγοῡσα τῷ Σαοὺλ τάς ἐπιζητουμένας ψυχὰς, θεοὺς ἑωρακέναι φησίν. Ἀλλά καὶ ὁ Βαλαὰμ οἰωνιστής τις ὢν καὶ μάντις, καὶ διὰ χειρὸς τὰ μαντεῖα φέρων, καθώς φησιν ἡ Γραφὴ, καὶ τὴν ἐκ δαιμόνων διδασκαλίαν διά τῆς οἰωνιστικῆς περιεργίας ἐαυτῷ κατορθὼσας, παρὰ Θεοῦ συμβουλεύεσθαι ὑπὸ τῆς Γραφῆς ἱστορείται. Καὶ πολλὰ τοιαῦτά ἐστι συλλεξάμενον ἔκ τῶν θείων παραθέσθαι Γραφῶν· ὅτι τὸ ὄνομα τοῦτο οὐδὲν ὑπὲρ τὰς λοιπὰς τὰς θεοπρεπείς προσηγορίας πρωτεύει, ὅτε, καθὼς εἴρηται, καὶ ἐπὶ τῶν ἀπεμφαινόντων ὁμωνύμως λεγόμενον εὑρισκομεν. Τὸ δὲ τοῦ ἀγίου ὄνομα, καὶ τοῦ ἀφθάρτου, καὶ τοῦ εὐθέος, καὶ τοῦ ἀγαθοῦ, οὐδαμοῦ κοινοποιούμενον πρὸς τὰ μὴ δέοντα παρά τῆς Γραφῆς ἐδιδάχθημεν. Οὐκοῦν, εἰ ἐν τοίς ἐξαιρέτως ἐπὶ μόνης τῆ ς θείας φύσεως εὐσεβῶς λεγομένοις ὀνόμασι κοινωνεῖν τὸ ἅγιον Πνεῦμα πρὸς τὸν Υἰὸν καὶτὸν Πατέρα οὐκ ἀντιλέγουσι, τίς ὁ λόγος, τούτῳ μόνῳ κατασκευάζειν ἀκοινώνητον εἶναι, οὗ μετέχειν ἐδείχθη, κατὰ τινα ὁμώνυμον χρῆσιν καὶ τὰ δαιμόνια καὶ τὰ εἴδωλα; 6. Ἀλλά λέγουσι φύσεως ἐνδεικτικην εἶναι τὴν προσηγορίαν ταύτην · ἀκοινώνητον δὲ εἶναι πρὸς Πατέρα καὶ Υἰόν τὴν τοῦ Πνεύματος φύσιν, καὶ διὰ τοῦτο μηδὲ τῆς κατά τὸ ὄνομα τοῦτο κοινωνίας μετέχειν. Οὐκοῦν δειξάτωσαν, διὰ τίνων τὸ τῆς φύσεως παρηλλαγμένον ἐπέγνωσαν. Εἰ μὲν γὰρ ἦν δυνατὸν αὐτὴν ἐφʼ ἑαυτῆς τὴν θείαν φύσιν θεωρηθῆναι, καὶ τό τε οἰκείως ἔχον καὶ τὸ ἀλλοτρίως διὰ τῶν φαινομένων εὑρεῖν, οὐκ ἂν πάντως ἐδεήθημεν λόγων ἣ τεκμηρίων ἑτέρων πρὸς τὴν τοῦ ζητουμένου κατάληψιν ο ἐπειδὴ δὲ ἡ μὲν ὑψηλοτέρα τῆς τῶν ζητουμένων ἐστὶ κατανοήσεως, ἐκ δὲ τεκμηρίων τινῶν περὶ τῶν διαφευγόντων τὴν γνῶσὶν ἡμῶν λογιζόμεθαο ἀνάγκη πᾶσα διὰ τῶν ἐνεργειῶν ἡμᾶς χειραγωγεῖσθαι πρὸς τὴν τῆς θείας φύσεως ἔρευναν. Οὐκοῦν, ἐὰν ἴδωμεν διαφερούσας ἀλλήλων τὰς ἐνεργείας τὰς παρά τοῦ Πατρός καὶ τοῦ Υὶοῦ καὶ τοῦ ἁγίου Πνεύματος ἒνεργουμένας, διαφόρους εἶναι καὶ τὰς ἐνεργούσας φύσεις ἐκ τῆς ἑτερότητος τῶν ἐνεργειῶν στοχασόμεθα t6). Οὐδὲ γὰρ ἐνδέχεται τὰ διεστῶτα κατὰ τόν τῆς φύσεως Λόγον πρός τό τῶν ἐνεργειῶν εἶδος ἀλλήλοις συνενεχθῆναι · οὔτε ψύχει τό πῦρ, οὔτε θερμαίνει ό κρύσταλλος· ἁλλὰ τῇ τῶν φύσεων διαφορᾴ συνδιαχωρίζονται ἀπʼ ἀλλήλων καὶ αἱ παρά τούτων ἐνέργειαι. Ἐἀν δὲ μίαν νοήσωμεν τὴν ἐνέργειαν Πατρός τε καὶ Υἰοῡ καὶ Πνεύματος ἁγίου, ἐν μηδενὶ διαφέρουσάν τι ἡ παραλλάσσουσαν · ἀνάγκη τῇ ταυτότητι τῆς ἐνεργείας τό ἡνωμένον τῆς φύσεως συλλογίζεσθαι· 7. Ἀγιάζει, καὶ ζωοποιεῖ, καὶ φωτίζει, καὶ παρακαλεῖ, καὶ πάντα τὰ τοιαῦτα, ὁμοίως ό Πατὴρ καὶ ὁ Υἱός καὶ τὸ Πνεῦμα τὸ ἅγιον. Καὶ μηδεὶςκατʼ ἐξ· αίρετον ἀπονεμὲτω τῇ ἐνεργείᾳ τοῦ Πνεύματος τὴν] ἀγιαστικὴν ἐξουσίαν, ἀκούσας τοῦ Σωτῆρος ἐν τῷ Εὐαγγελίῳ περὶ τῶν μαθητῶν πρὸς τόν Πατέρα λέγοντος · Πάτερ, ἁγίασον αὐτοὺς ἐν τῷ ὁνοματί σου. Ὡσαύτως δε καὶ τὰ ἄλλα πάντα κατὰ τό ἴσον ἐνεργεῖται τοῖς ἀξίοις παρὰ τοῦ Πατρός τε καὶ τοῦ Υἱοῦ καὶ τοῦ ἁγίου Πνεύματος· πᾶσα χάρις καὶ δύναμις, ηόδηγία, ἠ ζωὴ, ἡ παράκλησις, ἡ πρὸς τό ἀθάνατον μεταβολὴ, ἡ εἰς ἐλευθερίαν μετάστασις, καὶ εἴ τι ἀλλο ἐστὶν ἀγαθὸν, ὅ μέχρις ἡμῶν καταβαίνει. Ἠ δὲ ὑπὲρ ἡμᾶς οἰκονομία, ἓν τε τῇ νοητῇ κτίσει καὶ τῇ αἰσθητῇ, εἶ τι χρὴ διὰ τῶν γινωσκομένων ἡμῖν καὶ περὶ τῶν ὑπερκειμένων στοχάζεσθαι, οὐδὲ αὐτὴ τῆς τοῦ ἀγίου Πνεύματος ἐνεργείας καὶ δυνάμεως ἔξω καθέστηκεν, ἑκάστου κατὰ τὴν ἰδίαν ἀξίαν τε καὶ χρείαν τῆς ὠφελείας μεταλαμβάνοντος. Εἰ γὰρ καὶ ἄδηλος τῇ αἰσθήσει τῇ ἡμετέρᾳ ἡ περὶ τῶν ἄνω τῆς ἡμετέρας φύσεως διάταξίς τε καὶ διοίκησις, ὃμως ἐκ τῆς ἀκολουθίας εὐλογώτερον οἶν τις σύνθοιτο διὰ τῶν ἡμῖν γνωρίμων ἐνεργόν εἶναι καὶ ἐπʼ ἐκείνων τὴν τοῦ Ιινεύματος δύναμιν, ἦ ἀπεξενῶσθαι τῆς ἐν τοῖς ὑπερκειμένοις οἰκονομίας. Ὀ μὲν γὰρ ἐκεῖνο λέγων ψιλὴν καὶ ἀκατάσκευον τὴν βλασφημίαν προβάλλεται, οὐδενὶ λογισμῷ κατασκευάζων τὴν ἀτοπίαν · ό δὲ συντιθέμενος καὶ τὰ ὑπὲρ ἡμᾶς μετὰ Πατρός καὶ Υἰοῦ τῇ δυνάμει τοῦ Πνεὺματος οἰκονομεῖσθαι, ἐναργεῑ τεκμηρίῳ τῷ κατὰ τὴν ἰδίαν ζωὴν ἐπερειδόμενος περὶ τούτων διισχυρίζεται. Οὐκοῦν ἡ τῆς ἐνεργείας ταυτότης ἐπὶ Πατρός τε καὶ Υἱοῦ καὶ Πνεύματος ἁγίου δείκνυσι σαφῶς τό τῆς φύσεως ἀπαράλλακτον. Ὠστε, κὰν φύσιν σημαίνῃ τὸ τῆς, θεότητος ὄνομα, κυρίως καὶ τῷ ἁγίῳ Πνεύματι τὴνʼ προσηγορίαν ἐφαρμόςεσθαι ταύτην ἡ τῆς [οὐσίας κοινότης συντίθεται. η 8. Ἀλλʼ οὐκ οἶδα ὅπως ἐπὶ τὴν τῆς φύσεως ἔνδειξιν τὴν προσηγορίαν τῆς θεότητος φέρουσιν, οἱ πάντα κατασκευάζοντες, ὥσπερ οὐκ ἀκηκοότες παρὰ τῆς Γραφῆς, ὅτι χειροτονητὴ φύσις οὐ γίνεται. Μωυσῆς δὲ τῶν Αἰγυπτίων ἐχειροτονήθη θεὸς, οὕτω πρὸς αὐτὸν εἰπόντος τοῦ χρηματίζοντος, ὃτι Θεὸν σε δέδωκα τῷ Φαραώ. Οὐκοῦν ἐξουσίας τινὸς, εἴτε ἐποπτικῆς εἴτε ἐνεργητικῆς, ἔνδειξιν ἡ προσηγορία φέρει. ’Π δὲ θεία φύσις ἓν πᾶσι τοίς ἐπινοουμένοις ὀνόμασι, καθὸ ἐστι, μένει ἀσήμαντος, ὡς ὁ ἡμέτερος λόγος. Εὐεργέτην γὰρ, καὶ κριτὴν, ἀγαθόν τε καὶ δίκαιον, καὶ ὅσα ἄλλα τοιαῦτα μαθόντες, ἐνεργειῶν διαφορὰς ἐδιδάχθημεν· τοῦ δε ἐνεργοῦντος τὴν φύσιν οὐδὲν μᾶλλον διὰ τῆς τῶν ἐνεργειῶν κατανοήσεως ἐπιγνῶναι δυνάμεθα. Ὀταν γὰρʼἁποδιδῷ τις λόγον ἑκάστου τε τούτων τῶν ὀνομάτων καὶ αὐτῆς τῆς φύσεως περὶ ἢν τὰ ὀνόματα, οὐ τόν αὐτὸν ἀμφοτέρων ἀποδώσει λόγον. Ὧν δὲ ό λόγος ἔτερος, τούτων καὶ ἡ φύσις διάφορος. Οὐκοῦν ἄλλο μέν τί ἐστιν ἡ οὐσία, ἧς οὔπω λόγος μηνυτὴς ἐξευρέθη ο ἑτέρα δε τῶν περὶ αὐτὴν ὀνομάτων ἠ σημασία, ἐξ ἐνεργείας τινός ἣ ἀξίας ὀνομαζομένων. Τό μεν οὖν ἐν ταῖς ἐνεργείαις μηδεμίαν εἶναι διαφορὰν ἐκ τῆς τῶν ὀνομάτων κοινωνίας εὑρίσκομεν· τῆς δὲ κατὰ τὴν φύσιν παραλλαγῆς οὐδεμίαν καταλαμβάνομεν ἐναργῆ τὴν ἀπόδειξιν καθὼς εἴρηται, τῆς τῶν ἐνεργειῶν ταυτότητος τὸ κοινόν τῆς φύσεως ὑποσημαινούσης. Εἴτε οὖν ἐνεργείας ὄνομα ἠ θεότης, ὡς μίαν ἐνέργειαν Πατρός καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, οὕτω μίαν φαμεν εἶναι τὴν θεότητα· ςεῖτε, κατὰ τὰς τῶν πολλῶν δόξας, φύσεως ἐνδεικτικόν ἐστι τό τῆς θεότητος ὄνομα ° δʼιὰ τὸ μηδεμίαν εὑρίσκειν ἐν τῇ φύσει παραλλαγὴν, οὐκ ἀπεικότως μιᾶς θεότητος τὴν ἁγίαν Τριάδα διοριο ξεν, εἶαποτε καιρὸς-ᾖν, καὶ ἰδίᾳ τοῖς ἐρωῶσι προθύμως

### English translation (Claude)

… came. For the ancients judged it right to accept that baptism which in no way departs from the faith. Hence they named some things heresies, some schisms, and some unlawful assemblies: heresies, those who have broken off completely and become alienated in the faith itself; schisms, those who have separated from one another for certain ecclesiastical reasons and over questions that admit of a cure; unlawful assemblies, gatherings held by insubordinate presbyters or bishops and by uninstructed peoples. For example, if someone found guilty of a fault was suspended from his ministry and did not submit to the canons, but claimed the presidency and the ministry for himself, and some went off with him, leaving the catholic church, that is an unlawful assembly. A schism is holding a different view about repentance from those of the church. Heresies are, for example, that of the Manichaeans, of the Valentinians, of the Marcionites, and of these very Pepuzenes; for the difference concerns faith in God itself. It seemed good, then, to those at the beginning to reject altogether the baptism of the heretics, but to accept that of the schismatics, as still being of the church; and that those in unlawful assemblies, having been bettered by worthy repentance and conversion, should be joined to the church again, so that often even those in orders who went off with the insubordinate are received into the same rank when they repent. Now the Pepuzenes are plainly heretics; for they blasphemed against the Holy Spirit, unlawfully and shamelessly giving the title of the Paraclete to Montanus and Priscilla. Whether, then, as making men into gods, they stand condemned, or as insulting the Holy Spirit by comparing him with men, and so liable to eternal condemnation, because blasphemy against the Holy Spirit is unpardonable, what reason is there for approving the baptism of these men, who baptize into the Father and the Son and Montanus or Priscilla? For those baptized into what has not been handed down to us have not been baptized. So, even if this escaped the great Dionysius, we must not keep the imitation of the error. For the absurdity is obvious at once and plain to all who have even a little share of reasoning. The Cathari too are among the schismatics. Yet it seemed good to the ancients, I mean Cyprian and our Firmilian, to subject all these to one vote, Cathari, Encratites, and Hydroparastatae; because the beginning of the separation came about through schism, but those who withdrew from the church no longer had the grace of the Holy Spirit upon them; for the imparting of it failed because the succession was broken. For those who first departed had their ordinations from the fathers, and through the laying on of their hands they had the spiritual gift; but those broken off, having become laymen, had authority neither to baptize nor to ordain, being no longer able to impart to others the grace of the Holy Spirit from which they themselves had fallen. Therefore they ordered that those baptized by them, as baptized by laymen, should, when they come to the church, be purified by the church's true baptism. But since it seemed good altogether to some of those in Asia, for the sake of economy toward the many, that their baptism be accepted, let it be accepted. But we must perceive the villainy of the Encratites: that, to make themselves unacceptable to the church, they have now undertaken to forestall it with a baptism of their own; so they have even counterfeited their own custom. I think, then, that since nothing has been expressly laid down about them, it is fitting for us to reject their baptism, and if anyone has received it from them, to baptize him when he comes to the church. If, however, this is going to be a hindrance to the general economy, we must use the custom again and follow the fathers who ordered our affairs. For I fear lest, while we wish to make them slow to baptize, we may hinder those being saved by the severity of our decision. And if they keep our baptism, let this not move us. For we are not bound to return the favour to them, but to serve the exactness of the canons. But in any case let it be laid down that those who come from their baptism be anointed, clearly in the presence of the faithful, and so approach the mysteries. I know that we received into the episcopal chair the brothers with Izois and Saturninus, who were of that order. So we can no longer separate from the church those who have joined their company, having laid down a kind of canon of communion with them through our acceptance of the bishops.
2. A woman who has deliberately destroyed the fetus is liable to the penalty for murder. Among us there is no fine distinction between one formed and unformed. For here not only the child that would have been born is avenged, but also the woman herself who plotted against herself, because for the most part women die in such attempts. And to this is added the destruction of the embryo, another murder, at least in the intention of those who dare such things. However, their penance should not be extended until their departure; they should accept the measure of ten years, and the treatment should be determined not by time but by the manner of their repentance.
3. A deacon who commits sexual immorality after entering the diaconate shall be removed from the diaconate, but, thrust down to the place of the laity, shall not be excluded from communion. For it is an ancient canon that those fallen from a rank are subjected to this kind of punishment only; those of the beginning following, I think, that law, 'You shall not punish twice for the same thing'; and for another reason too: that those in the lay order, when cast out of the place of the faithful, are received back into the place from which they fell; but the deacon has once for all the lasting penalty of deposition. Since, then, the diaconate is not given back to him, they stopped at this one punishment. These things come from the rules. But in general the truer cure is withdrawal from sin. So he who has rejected grace for the pleasure of the flesh, if by contrition of the flesh and every bondage of self-control he withdraws from the pleasures by which he was overthrown, will give us complete proof of his cure. We must therefore know both what belongs to strictness and what belongs to custom; and in the case of those who do not accept the severity, follow the pattern handed down.
4. Concerning those married three times and many times, they laid down the same canon, in proportion, as for those married twice: one year for the twice-married (others say two years); those married three times they often exclude for three and four years. They no longer call such a thing marriage, but polygamy, or rather sexual immorality kept within limits. That is why the Lord too said to the Samaritan woman, who had gone through five husbands, 'He whom you now have is not your husband', as though those who exceed the measure of a second marriage were no longer worthy to be called by the name of husband or wife. We have received the custom of five years' exclusion for the thrice-married, not from canons but from the practice of our predecessors. They should not be shut out of the church altogether, but should be allowed to be hearers for perhaps two or three years; and after that be permitted to stand with the others but to abstain from communion of the good; and so, having shown some fruit of repentance, be restored to the place of communion.
5. Heretics who repent at their departure from life must be received; received, clearly, not without discernment, but by testing whether they show true repentance and have fruits that testify to their zeal to be saved.
6. The sexual immoralities of canonical women are not to be reckoned as marriage, but their union is to be broken up by every means. For this is both profitable to the church for its safety and will give the heretics no handle against us, as though we drew people to ourselves by licence to sin.
7. Corrupters of males and of animals, murderers, poisoners, adulterers, and idolaters have been judged worthy of the same condemnation. So keep for these too the pattern you hold for the others. But those who have repented for thirty years of the impurity they committed in ignorance there should be no hesitation to receive. For both their ignorance makes them worthy of pardon, and the voluntary nature of their confession, and its extension over so long a time. For they have been handed over to Satan for almost a whole generation of man, that they may be trained not to behave indecently. So order them to be received now without delay, especially if they have tears that move your compassion and show a life worthy of sympathy.
8. He who used an axe against his own wife in anger is a murderer. But you did well to remind me, and worthily of your intelligence, to speak more fully about these things, because there are many differences among voluntary and involuntary acts. Wholly involuntary and far from the intention of the doer is the case of one who throws a stone at a dog or a tree and hits a man. For the impulse was to drive off the beast or to shake down the fruit, but the one who happened to pass by came under the blow of himself; so such a thing is involuntary. Involuntary too is the case of one who, wishing to correct someone, strikes him with a strap or a rod that is not hard, and the one struck dies. For the intention is considered, that he wished to improve the sinner, not to kill him. Among the involuntary is also this: one who defends himself in a fight with a stick or his hand strikes unsparingly at vital parts, so as to hurt the other, not to kill him altogether. But this already comes close to the voluntary; for one who used such an instrument for defence, or did not strike with restraint, plainly did not spare the man because he was mastered by passion. Likewise one who uses a heavy stick, or a stone too large for human strength, is counted among the involuntary, having intended one thing and done another. For in anger he struck such a blow as to kill the one struck, though his aim was perhaps to bruise him, not to kill him outright. But one who uses a sword or anything of that kind has no excuse, and especially one who has thrown the axe. For he plainly did not strike from the hand, so as to keep the measure of the blow in his own control, but threw it, so that by the weight of the iron, its edge, and its long flight the blow was necessarily deadly. Wholly voluntary, again, and admitting no doubt, are the deeds of robbers and attacks in war. For the former kill for money, avoiding conviction; and those in wars go to slaughter neither to frighten nor to chasten, but openly choosing to kill their opponents. And again, if someone mixes a magical potion for some other purpose and kills, we reckon such a thing voluntary; as women often do, trying to draw some to love of themselves by incantations and love-knots, and giving them drugs that bring darkness on their minds. Such women, then, when they kill, even if they intended one thing and did another, are nonetheless counted among voluntary murderers because of the magical and forbidden nature of the practice. And women who give drugs that cause abortion are themselves murderers, and so are those who take the poisons that kill the fetus. So much for this.
9. The Lord's pronouncement, according to the logic of its sense, applies equally to men and women, that it is not lawful to depart from a marriage except on the ground of sexual immorality. But custom does not hold so; rather, in the case of women we find much strictness, since the apostle says, 'He who joins himself to a prostitute is one body', and Jeremiah, 'If a woman becomes another man's, she shall not return to her husband, but being defiled she shall be defiled'; and again, 'He who keeps an adulteress is foolish and impious.' But custom orders that even men who commit adultery and live in sexual immorality be kept by their wives. So I do not know whether the woman who lives with the man who has been left can be called an adulteress. For the charge here attaches to the woman who put away her husband, according to the reason for which she departed from the marriage. If, being beaten, she did not bear the blows, she ought rather to have endured than to be separated from her husband; or if she did not bear the loss of property, not even this pretext is worth considering. And if it was because he lives in sexual immorality, we do not have this rule in the church's custom; rather, a wife was not even commanded to separate from an unbelieving husband, but to remain, because of the uncertainty of the outcome: 'For how do you know, wife, whether you will save your husband?' So the woman who has left her husband is an adulteress if she went to another man. But the man who has been left is pardonable, and the woman who lives with such a man is not condemned. If, however, the husband, having departed from his wife, went to another, he too is an adulterer, because he makes her commit adultery; and the woman who lives with him is an adulteress, because she has drawn another's husband to herself.
10. Those who swear that they will not accept ordination, swearing it off, are not to be compelled to break their oath. For even if there seems to be some canon that makes allowance for such people, yet we have learned by experience that those who break their oaths do not prosper. One must consider the form of the oath, its words, the disposition in which they swore, and the fine additions in the words; so that if there is no relief from any quarter, such people must be let alone altogether. However, the affair of Severus, that is, of the presbyter ordained by him, seems to me to have some such remedy as this, if you also agree. Order that the farm subject to Mestia, to which the man was assigned, be placed under Vasoda. For in this way he will not break his oath by not leaving the place; and Longinus, having Cyriacus with him, will neither leave his church desolate nor condemn his own soul through idleness. And we shall seem to do nothing against the canons in accommodating Cyriacus, who swore to remain with the people of Mindana but accepted the transfer; for his return will be the keeping of his oath. And his yielding to the arrangement will not be reckoned to him as perjury, because it was not added to the oath that he would not leave Mindana even for a short time, but that he would remain there for the future. And to Severus, who pleads forgetfulness, we shall grant pardon, saying that the knower of secrets will not overlook his own church being harmed by such a man, who from the start acted against the canons, bound a man with an oath contrary to the Gospels, taught perjury by the transfer, and now lies in pretending forgetfulness. But since we are not judges of hearts, but judge from what we hear, let us give the vengeance to the Lord, and ourselves receive him without distinction, pardoning a human weakness, forgetfulness.
11. He who has committed involuntary murder has sufficiently fulfilled the penalty in eleven years. For it is clear that in the case of those struck we shall observe the rules of Moses; and one who took to his bed from the blows he received, but walked again upon his staff, we shall not reckon murdered. And even if he did not rise after the blows, yet because the one who struck him did not intend to kill him, he is a murderer, but an involuntary one because of his intention.
12. The canon has excluded the twice-married from the ministry altogether.
13. Our fathers did not reckon killings in wars as murders, granting pardon, it seems to me, to those who defend chastity and godliness. But perhaps it is well to advise that, since their hands are not clean, they abstain from communion alone for three years.
14. One who takes interest, if he agrees to spend the unjust gain on the poor and to be freed henceforth from the disease of love of money, may be received into the priesthood.
15. I am surprised that you require grammatical exactness of Scripture and reckon the expression forced, since the translation gives its own clear sense and does not alter what is properly signified by the Hebrew word. But since a problem raised by an inquiring man should not be passed over lightly, the birds of the air and the fish …
[Letter 189] … devising the correction of the sicknesses of souls. I say this not only following the reports of the many, but taught by my own experience, both in many other things and especially now in the indescribable wickedness of our enemies, which, flowing over our life like an evil flood, you have skilfully dispersed, dissipating this grievous inflammation of our heart by pouring on it consoling words. For I, looking at the successive and varied attempts of our enemies against us, thought I ought to keep silent and accept quietly what was brought on us, and not to answer those armed with falsehood, that evil weapon which often drives its point even through the truth. But you, doing well, urged me not to betray the truth, but to refute the slanderers, so that many might not be harmed by falsehood prevailing over truth. 2. Those who have taken up their groundless hatred against us seemed to me, then, to do something like Aesop's fable. For as he made the wolf bring certain charges against the lamb, being ashamed, forsooth, to seem to kill without just pretext one who had done him no harm, and when the lamb easily refuted every charge brought by calumny, the wolf did not slacken his attack at all, but was beaten in justice and won with his teeth: so these, by whom hatred against us has been pursued as though it were a good thing, blushing perhaps to seem to hate without cause, invent causes and charges against us, and abide by none of their statements to the end, but now say that this, a little later that another, and again that something else is the cause of their hostility to us. Their wickedness stands on nothing; but when they are shaken off this charge they fasten on another, and from that again they seize on another; and if all the charges are resolved, they do not cease from hating. They accuse us of preaching three gods, and they fill the ears of the many, and do not cease building up this slander persuasively. But the truth fights for us, as we show both publicly to all and privately to those who meet us that everyone who speaks of three gods is anathematized by us and is not even judged to be a Christian. But when they hear this, Sabellius is ready to hand against us, and the disease that comes from him is noised abroad as our teaching. Against this too, again, we put forward our usual weapon, the truth, showing that we shudder at such a heresy as much as at Judaism. 3. What then? After so many attempts did they grow tired and become quiet? Not so. But they charge us with innovation, framing the accusation against us thus: that, while we confess three hypostases, we are accused of speaking of one goodness, one power, and one godhead. And this is not outside the truth, for we do say it. But they bring this as a charge, that their custom does not have it, and Scripture does not agree. What, then, do we say to this? We do not think it right to make the custom prevailing among them a law and rule of right doctrine. For if custom is strong for the proof of correctness, we too may surely put forward in turn the custom prevailing among us. And if they reject this, we too are surely not bound to follow them. Let the God-inspired Scripture, then, decide between us; and with those whose doctrines are found in harmony with the divine words the vote of the truth will surely rest. What, then, is the charge? Two things are brought forward together in the accusation against us: one, that we divide the hypostases; the other, that we no longer count any of the names befitting God in the plural, but proclaim in the singular, as was said, one goodness, one power, one godhead, and all such things. As to the division of the hypostases, those who teach a difference of essences in the divine nature could not object. For it is not likely that those who speak of three essences do not also speak of three hypostases. So this alone is in the charge: that we proclaim in the singular the names applied to the divine nature. 4. But our answer to this is ready and clear. For he who condemns those who speak of one godhead must necessarily agree either with him who speaks of many or with him who speaks of none. For it is not possible to conceive anything besides what has been said. But the God-inspired teaching does not allow us to speak of many, since wherever it mentions the godhead it mentions it in the singular: 'In him dwells all the fullness of the godhead'; and elsewhere, 'For his invisible things are clearly seen from the creation of the world, being understood by the things that are made, both his eternal power and divinity.' If, then, to extend the number of godheads to a multitude belongs only to those sick with the error of many gods, and to deny the godhead altogether would belong to the godless, what reason is there for slandering us for confessing one godhead? But they reveal the aim of their argument more plainly: they accept that the Father is God, and agree likewise that the Son is honoured with the name of godhead; but the Spirit, though numbered with Father and Son, they no longer include in the concept of godhead, but, making the power of the godhead stop at the Son, starting from the Father, they separate the nature of the Spirit from the divine glory. So we too must make a defence, as far as we are able, briefly against this notion as well. 5. What, then, is our argument? The Lord, handing on the saving faith to those who are made disciples to the Word, joins the Holy Spirit with the Father and the Son. And what is once joined, we say, has the conjunction throughout. For it is not ranked with them in one thing and cut off in others. But in the life-giving power, by which our nature is transformed from perishable life to immortality, the power of the Spirit is taken together with Father and Son; and in many other things, such as the notion of the good, and the holy and eternal, wise, upright, sovereign, powerful, and everywhere plainly it is inseparable in all the names taken in the higher sense. So we think it right to hold that what is joined with Father and Son in so many lofty conceptions befitting God is separated from them in none. For we know of no difference of better and worse among the names conceived about the divine nature, so that it would be pious to grant the Spirit communion in the lesser names and to judge him unworthy of the higher. For all the conceptions and names befitting God are of equal honour with one another, since they do not differ in their signification of the subject. For the name 'good' does not lead the mind to one subject, and 'wise', 'powerful', and 'just' to another; but whatever names you say, what is signified through all of them is one. And if you say 'God', you have indicated the same one whom you understood through the other names. If, then, all the names applied to the divine nature are of equal force with one another in indicating the subject, leading our mind to the same thing by different emphases, what reason is there, granting the Spirit communion with Father and Son in the other names, to cut him off from the godhead alone? For it is wholly necessary either to grant communion in this too, or not to allow it in the others either. For if he is worthy in those, he is surely not unworthy in this. But if he is too small, by their argument, for communion with Father and Son in the name of godhead, he is not worthy to share in any other of the names befitting God either. For the names, examined and compared with one another by the emphasis seen in each, will be found to have nothing less than the appellation 'God'. Evidence of this: many even of lower things are called by this name; or rather, divine Scripture does not spare this homonymy even in incongruous cases, as when it calls idols by the name of God. For 'The gods,' it says, 'who did not make the heaven and the earth, let them be taken away and cast beneath the earth'; and 'All the gods of the nations are demons.' And the woman with a familiar spirit, calling up for Saul by her sorceries the souls he sought, says that she saw gods. And Balaam, an augur and diviner, carrying the means of divination in his hand, as Scripture says, and having obtained the teaching of demons through the meddling art of augury, is recorded by Scripture to take counsel from God. And many such things can be collected from the divine Scriptures and set forth: that this name holds no primacy over the other names befitting God, since, as was said, we find it used homonymously even of incongruous things. But the names holy, incorruptible, upright, and good, we have been taught by Scripture, are nowhere shared with things unfitting. If, then, they do not dispute that the Holy Spirit shares with the Son and the Father in the names piously said exclusively of the divine nature alone, what reason is there to make out that he has no share in this one only, in which, as has been shown, even demons and idols share by a homonymous use? 6. But they say that this appellation indicates nature, and that the nature of the Spirit has no communion with Father and Son, and therefore he has no share in communion in this name. Let them show, then, by what means they recognized the difference of nature. For if it were possible for the divine nature itself to be contemplated in itself, and to find through what appears what is proper to it and what is alien, we would surely need no arguments or other evidence for grasping what is sought; but since it is higher than the understanding of those who seek, and we reason from certain evidences about things that escape our knowledge, it is wholly necessary for us to be guided by the operations to the investigation of the divine nature. If, then, we see the operations performed by the Father, the Son, and the Holy Spirit differing from one another, we shall conjecture from the difference of the operations that the natures that operate are different too. For things that differ in nature cannot coincide in the form of their operations: fire does not chill, nor does ice warm; but with the difference of natures the operations that come from them are separated from one another too. But if we understand the operation of Father, Son, and Holy Spirit to be one, differing or varying in nothing, we must necessarily infer the unity of the nature from the identity of the operation. 7. The Father, the Son, and the Holy Spirit alike sanctify, give life, enlighten, comfort, and do all such things. And let no one assign the power of sanctifying exclusively to the operation of the Spirit, when he hears the Saviour in the Gospel saying to the Father about the disciples, 'Father, sanctify them in your name.' Likewise all the other things are operated equally in the worthy by the Father, the Son, and the Holy Spirit: every grace and power, guidance, life, comfort, the change to immortality, the passage to freedom, and whatever other good comes down to us. And the dispensation above us, in the intelligible and the sensible creation, if one must conjecture through what is known to us about what lies above us, is not itself outside the operation and power of the Holy Spirit, each receiving the benefit according to his own worth and need. For even if the ordering and governance of the things above our nature is hidden from our perception, yet one would more reasonably conclude from consistency, through what is known to us, that the power of the Spirit is active in those things too, than that it is estranged from the dispensation of the higher beings. For he who says the latter puts forward a bare and unsupported blasphemy, building up the absurdity by no reasoning; but he who agrees that the things above us too are ordered by the power of the Spirit together with Father and Son maintains it relying on clear evidence from his own life. So the identity of operation in the case of Father, Son, and Holy Spirit clearly shows the unvarying nature. So, even if the name of godhead signifies nature, the commonness of essence agrees that this appellation is properly applied to the Holy Spirit as well. 8. But I do not know how those who contrive everything bring the appellation of godhead to the indication of nature, as though they had not heard from Scripture that a nature does not come by appointment. But Moses was appointed god of the Egyptians, when the one who gave him oracles said to him, 'I have given you as a god to Pharaoh.' So the appellation carries the indication of some authority, either of oversight or of operation. But the divine nature, as it is in itself, remains unsignified in all the names conceived, as our argument holds. For in learning 'benefactor' and 'judge', 'good' and 'just', and all such things, we have been taught differences of operations; but we can know the nature of the one who operates no better through understanding the operations. For when one gives the definition of each of these names and of the nature itself to which the names belong, he will not give the same definition of both. And things whose definition is different have a different nature too. So the essence, for which no word that reveals it has yet been found, is one thing, and the signification of the names about it, which are named from some operation or dignity, is another. That there is no difference in the operations we find from the communion of the names; but we grasp no clear proof of a variation in nature, since, as was said, the identity of the operations indicates the community of the nature. Whether, then, 'godhead' is a name of operation, then, as there is one operation of Father, Son, and Holy Spirit, so we say that the godhead is one; or whether, according to the opinions of the many, the name of godhead indicates nature, then, because no variation is found in the nature, we not unreasonably define the holy Trinity as of one godhead … whenever there was occasion, and privately to those who readily ask …

### Scripture references

- Matt 12:31: allusion, high confidence
- Nah 1:9: quotation, medium confidence
- John 4:18: quotation, high confidence
- 1 Cor 5:5: allusion, high confidence
- Exod 21:19: allusion, high confidence
- Matt 5:32: allusion, high confidence
- Matt 19:9: allusion, high confidence
- 1 Cor 6:16: quotation, high confidence
- Jer 3:1: quotation, high confidence
- Prov 18:22: quotation, medium confidence
- 1 Cor 7:13: allusion, high confidence
- 1 Cor 7:16: quotation, high confidence
- Col 2:9: quotation, high confidence
- Rom 1:20: quotation, high confidence
- Matt 28:19: allusion, high confidence
- Jer 10:11: quotation, high confidence
- Ps 96:5 (95:5 LXX): quotation, high confidence
- 1 Sam 28:13: allusion, high confidence
- Num 22:7: allusion, high confidence
- John 17:11: allusion, medium confidence
- John 17:17: allusion, medium confidence
- Exod 7:1: quotation, high confidence

### Extrabiblical texts

- Aesop (Aesop, Fables): allusion, high confidence

### Translation notes

- This staged ref holds most of Letter 188 (Basil's First Canonical Letter, to Amphilochius) and most of Letter 189 (to Eustathius the physician). The opening of Letter 188 (its preface and the start of canon 1) and its end (the rest of canon 15 and canon 16) are lost in the scan; so is the opening of Letter 189 (marked "…"). The scan prints a page of Letter 189 twice; the second copy is removed by a logged correction. Letter 189 is also transmitted among the works of Gregory of Nyssa; its authorship is disputed.
- The canons are translated exactly as Basil states them, without comment: canon 2 (deliberate abortion counted as murder, ten years' penance); canon 4 (penances for second and third marriages; third marriage called "sexual immorality kept within limits"); canon 9 (the Lord's word on divorce applies equally to both sexes, but church custom treats men and women differently; Basil reports the custom as he finds it); canon 12 (the twice-married excluded from the ministry); canon 13 (killing in war: three years' abstention from communion advised). "Unlawful assemblies" renders παρασυναγωγαί. The Pepuzenes are the Montanists; Dionysius is Dionysius of Alexandria; Firmilian was bishop of Caesarea in Cappadocia.
- Quotations and allusions in Letter 188: Matt 12:31; Nah 1:9 ("You shall not punish twice for the same thing", LXX wording); John 4:18; 1 Cor 5:5; Exod 21:18–19; Matt 5:32 and 19:9; 1 Cor 6:16; Jer 3:1; Prov 18:22 (LXX addition: "he who keeps an adulteress is foolish and impious"); 1 Cor 7:13, 16. Letter 189: Aesop's fable of the wolf and the lamb; Col 2:9; Rom 1:20; Matt 28:19; Jer 10:11; Ps 96:5; 1 Sam 28:13; Num 22:7–9; John 17:11, 17; Exod 7:1.

### Citation (SBL)

Basil, Ep. 188 (PG 32:665a–696a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/188/#p-188).

## Letters 190, 191

- URL: https://sophiascriptura.com/fathers/basil-epistulae/190/#p-190
- Source: PG 32:697a–704c
- Translation: Claude (claude-opus-5-5), 2026-10-12

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.

### Greek text

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.

### English translation (Claude)

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.

### Scripture references

- 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

### Extrabiblical texts

- Philo (Philo of Alexandria (works)): allusion, high confidence

### Translation notes

- 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.

### Citation (SBL)

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

## Letter 192

- URL: https://sophiascriptura.com/fathers/basil-epistulae/190/#p-192
- Source: PG 32:704d–705a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- This staged ref is Letter 192.

### Citation (SBL)

Basil, Ep. 192 (PG 32:704d–705a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-192).

## Letter 193

- URL: https://sophiascriptura.com/fathers/basil-epistulae/190/#p-193
- Source: PG 32:705b–705d
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- This staged ref is Letter 193.

### Citation (SBL)

Basil, Ep. 193 (PG 32:705b–705d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-193).

## Letter 194

- URL: https://sophiascriptura.com/fathers/basil-epistulae/190/#p-194
- Source: PG 32:705d–708b
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- This staged ref is Letter 194.

### Citation (SBL)

Basil, Ep. 194 (PG 32:705d–708b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-194).

## Letter 195

- URL: https://sophiascriptura.com/fathers/basil-epistulae/190/#p-195
- Source: PG 32:708b–708d
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- This staged ref is Letter 195.

### Citation (SBL)

Basil, Ep. 195 (PG 32:708b–708d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-195).

## Letter 196

- URL: https://sophiascriptura.com/fathers/basil-epistulae/190/#p-196
- Source: PG 32:708d–709a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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

### Greek text

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.

### English translation (Claude)

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.

### Translation notes

- This staged ref is Letter 196.

### Citation (SBL)

Basil, Ep. 196 (PG 32:708d–709a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-196).

## Letter 197

- URL: https://sophiascriptura.com/fathers/basil-epistulae/190/#p-197
- Source: PG 32:709b–713a
- Translation: Claude (claude-opus-5-5), 2026-10-12

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.

### Greek text

’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.

### English translation (Claude)

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.

### Scripture references

- 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

### Translation notes

- 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.

### Citation (SBL)

Basil, Ep. 197 (PG 32:709b–713a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/190/#p-197).

## Letters 198, 199

- URL: https://sophiascriptura.com/fathers/basil-epistulae/198/#p-198
- Source: PG 32:713b–732b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil explains to Eusebius why his letters are few and that he is near death; then (Letter 199, the Second Canonical Letter) he answers Amphilochius on oaths, fallen virgins, monks' vows, sexual immorality and adultery, abduction, unlawful and repeated marriages, deserted spouses, rebaptism of Encratites, and related cases.

### Greek text

Εὐσεβίῳ, ἐπισκόπῳ Σαμοσάτων. I. Μετὰ τὴν ἑπιστολήν, τὴν διὰ τῶν ὀφφικιαλίων κομισθεῖσαν ἡμῖν, μίαν ἄλλην ἐδεξάμην μετὰ ταῦο τα πρὸς ἡμᾶς ἀποσταλεῖσαν. Αὐτοὶ δε ἐπεστείλαμεν οὐ πολλὰς μὲν, διὰ τὸ μηδέ ἐπιτυχεῖν τῶν πρὸς ὑμᾶς ἀφικνουμένων, πλὴν πλείους τῶν τεσσάρων, ἐν αἷς καὶ τὴς ἀπὸ Σαμοσάτων κομισθείσας ἡμῖν ἐπὶ τοῖς πρώτοις γράμμασι τῆς σῆς θεοσεβείας ἐσφραγισμένας διεπεμψάμεθα τῷ αἰδεσιμωτάτῳ ἀδελφῷ Λεοντίῳ τῷ ἕξισωτῇ τῆς Νίκαίας, παρακαλέσαντες διʼ ἐκείνου τῷ φροντιζοντι τῆς οἰκίας τοῦ αἱδεσιμωτάτου ἀδελφοῦ Σωφρονίου ἀποκομισθῆναι, ὥστε ἐκεῖνον ἐπιμεληθῆναι τῆς πρὸς ὑμᾶς δ ιακομιδῆς Ἐπεὶ οὖν πολλὰς δ ιαβαίνουσι χεῖρας αἱ ἐπιστολαὶ, εἰκὸς τὴν παρά ἕνα ἀσχολίαν ἣ ῥᾳθυμίαν αἰτίαν γενέσθαι τοῦ μὴ ὑποδέχεσθαι τὴν σὴν εὐλάβειαν. Ὠστε συγγνώμην ἔχε, παρακαλοῦμεν, τῇ σπάνει τῶν γραμμάτων. Τὸ δὲ, ὅτι, ἀποστεῖλαί τινα δέον ἕξ ἡμῷν αὐτῶν, οὐκ ἐποιήσαμεν, τοῦτο αὐτὸς μὲν τῇ σεαυτοῦ συνέσει ὀρθῶς ἐπεζήτησας, καὶ καθήψω ἡμῶν · γίνωσκε δὲ τὸν παρʼ ἡμῖν χειμῶνα τοσοῦτον γεγενῆσθαι, ὥστε πάσας μὶν ὁδούς ἐγκλεισθῆναι μέχρι τῶν ἡμερῶν τοῦ Πάσχα, μηδένα δὲ ἡμᾶς ἔχειν τὸν εὐθαρσῶς πρὸς τὰ τῆς ὁδοῦ δυσχερῆ διακείμενον. Καὶ γάρ, εὶ καὶ πολυάνθρωπον, πως εἶναι δοκεῖ τὸ ἱερατεῖον ἡμῶν, ἀλλὰ ἀνθρώπων ἀμελετὴτως ἐχόντων πρὸς τὰς ὁδοιπορίας, διὰ τὸ μήτε ἐμπορεύεσθαι, μήτε τὴν ἔξω διατριβὴν αἱρεῖσθαι, τὰς δὲ ἑδραίας τῶν τεχνῶν μεταχειρίζεσθαι τοὺς πολλοὺς, ἐκεῖθεν ἔχοντας τήν ἀφορμὴν τοῦ ἐφημέρου βίον. Αὐτίκα καὶ τὸν ἀδελφὸν τοῦτον, ὃν ι ἀπεστείλαμεν πρὸς τήν εὐλάβειαν σου, ικίτῆεἱτί μεταστειλάμενοι, ἐχρησάμεθα -αὒτῷγ ":11: ’ρὸς τὴν σήν ὁσιότητα γραμμάτων, ἕνα ςέῖ τερα σαφῶς διαγγείλῃ, καὶ τὰ αὐτόθεν ἡμῖν.. ἐναργῶς καὶ ταχέως τῇ τον Θεοῦ χάριτι διοικομέσῃ. Καὶ τὸν ποθεινότατον ἀδελφὸν Εὑσέβιον τὸν ἀναγνώστην πάλαι ἐπειγόμενον πρὸς τὴν σὴν θαισέβειαν ἐπέσχομεν, τὸ τῶν ἀέρων εὐκραὶς ἀνοι- 2. Τὰ μέντοι καινοτομηθέντα περὶ τὴν ἀνατολὴν περιττὲεν ἡμᾶς ἐστι διὰ ’γραμμάτων σημαίνειν, αὒτῶν τῶν ἀδελφῶν ἀκριβῶς δυναμένων ἀφʼ ἑαυτῶν ‘dtarf/silal. Γίνωσκε δὲ, τιμιωτάτη μοι κεφαλὴ, 1 l ’ Ι Ι Ι 1 ὁτι, ἡνίκα ταῦτα ἐπέστελλον, οὕτω διεκείμην φαύλως, ὥστε πάσας με λοιπὸν τοῦ ζῇν τὰς ἐλπίδας ἐπιλελοιπέναι. Καὶ γὰρ οὗδέ ἐξαριθμήσασθαι δυνατὸν τῶν ἐπιγινομένων μοι συμπτωμάτων τὸ πλῆθος, καὶ. τὴν ἀσθένειαν, καὶ τὸ μέγεθος τῶν πυρετῶν, καὶ τὴν κακοήθειαν ὁποῖα· πλὴν ὅτι ἐκ πάντων τὸ συναγόμενον, πληρῶσαι ἡμᾶς λοιπον τὸν χρόνον τῆς παροικίας τοῦ δυστήνου τούτου καὶ ὀδυνηροῡ βίον. Ἀμφιλοχίῳ περὶ κανόνων. Πάλαι πρὸς τὰς παρὰ τῆς εὐλαβείας σου προταθείσας ἡμῖν ἐρωτήσεις ἀποκρινάμενος, οὐκ ἀπιἐστειλα τὸ γράμμα, τοῦτο μεν ὑπὸ τῆς ἀρρωστίας τῆς μακρᾶς καὶ ἐπικινδύνου ἀσχοληθεὶς, τοῦτο δὲ ὑπὸ τῆς ἀπορίας τῶν διακονουμένων, Ὀλίγοι γὰρ παρ ἡμῖν καὶ, ὁδοῦ ἔμπειροι, καὶ παρεσκευασμένοι πρὸς τὰς τοιαύτας ὑπηρεσίας. ’.(Ιστε, μαθὼν τὰς αἰτίαστῆς βραδυτῆτος, ὃς ἡμῖν τὴν συγγνώμην,Εθαυμάσαμεν δέ σου τὴν φιλομάθειαν ὁμοῦ καὶ τὴν ταπεινοφροσύνην· ὅτι καὶ, ιαθεῖν καταδέχῃ, τὴν τοῦ διδάσκειν τάξιν πεπιστευρ μένος, καὶ μανθάνειν παρʼ ἡμῶν, οἷς οὐδὲν μέγα πρόσεστι πρὸς γνῶσιν, Ἀλλʼ ὅμωςι ἐπείδὴ καταδὲχῃ διὰ τὸν φόβον τοῦ Θεοῦ ποιεῖν πρᾶγμα οὐ ῥᾳδίως παρʼ ἐτέρου γινόμενον, χρὴ καὶ ἡμᾶς τῇ προθυμίᾳ σου καὶ IZ' Ἠρὼτησας ἡμᾶς περὶ Βιάνορος τοῦ πρισβμτέρου, εἰ δεκτός ἐστιν εἰς τὸν κλῆρον, διὰ τὸν ὃρκονδ Ἐγὼ δὲ ἤδη τινὰ κοινὸν ὅρον περὶ πάντων ὁμοῦ τῶν μετʼ αὐτοῦ ὀμωμοκότων τοῖς κατʼ Ἀντιόχειαν κλμ ρικοῐς οἶδα ἓκτεθεικώς· ὥστε τῶν μὲν δημοσίων τοὺς ἀπέχεσθαι συλλόγων, ἰδίᾳ δε ἐνεργεῖν ~ τῶν πρεσβυτέρων.Τό αντὸ δὲ τοῦτο καὶ πρὸς τὴ ἑαυτοῦ ὑπηρεσίαν ἄδειαν αὐτῷ παρέχει· διότι οὐκ ἓν ’Λντιοχείᾳ ἐστὶν ἡ ἱερωσύνη, ἀλλʼ ἐν Ἰκονίῳ* ἢν, ὡς αὐτὸς ἐπέστειλας ἡμῖν, τῆς Ἀντιοχείας εἰς οἴκησιν ἀντηλλάξατο. ’Ἐστιν οὖν δεκτὸς ἐκεῖνος ὁ ἀνὴρ, ἀπαιτούμενος παρὰ τῆς εὐλαβείας σου μεταμέλεσθαι ἐπὶ τῇ εὐκολία τοῦ ὃρκου,ὅν ἐπὶ τοῦ ἀπίστου ἀνδρὸς ἐξωμόσατο, βαστάσαι τὴν ἐνόχλησιν τοῦ μικροῦ ἐκείνου κινδύνου μη δυνηθείς, ΙΙΓ. Περὶ τʼῶν ἐκπεσουσῶν παρθένων τῶν καθομολογησαμένων τὸν ἐν σεμνότητι βίον τῷ Κυρίω, εἶτα δια τὸ ὑποπεσεῖν τοῖς πάθεσι τῆς σαρκὸς, ἁθετουσῶν τὰς ἑαυτῶν συνθήκας, οἱ μὲν πατέρες ἡμῶν, ἁπλῶς καὶ πράως συμπεριφερόμενοι ταῖς ἀσθενείαις τῶν κατολισθαινόντων, ἐνομοθέτησαν δεκτας εἶναι μετά τὸν ἐνιαυτὸν, καθʼ ὁμοιότητα τῶν διγοίμων διαταξάμενοι · ἐμοὶ δὲ δοκεῖ, ἐπειδὴ τῇ τοῦ Θεοῦ χάριτι προῑοῦσα ἡ Ἐκκλησία, κραταιοτέρα γίνεται, καὶ πληθύνεται νῦν τὸ τάγμα τῶν παρθένων, προσέχειν ἀκριβῶς τῷ τι κατʼ ἔννοιαν φαινομένῳ πράγματι καὶ τῇ τῆς Γραφῆς διανοίᾳ, ἢν δυνατὸν ἐξευρεῖν ἀπὸ τοῦ ἀκολούθου. Χηρεία γὰρ παρθενίας ἐλοὶττων οὐκοῦν καὶ τὸ χηρῶν ἁμάρτημα πολλῶ δεύτερόν ἐστι τοῦ τῶν παρθένων. "Idmμεν τοίνυν τί γέγραπται Τιμοθέῳ παρά τοῦ Παύλουʼ Νεωτέρας δε χήρας παραιτοῦ. Ὀταν ’γὰρ καταστρηνιασωσι τοῦ Χριστοῦ, γαμεῖν θελουσιν, Χριστοῦ, ἔχουσαι κρῖμα, ὁτι τὴν πρώτην πίστιν ἠθέτησαν. Ei τοίνυν χήρα κρίματι ὑπόκειται βαρυτάτιιο, ὡς ι,η ι ’h, ρ, κ, θύη _; “4.x \--..Iv_.is... η εἰς Χριστὸν ἀθετήσασα πίστιν, τί χρὴ λογίζισθαι ' ὦ ἡμᾶς περὶ τῆς παρθένου, ἣτις νύμφη ἐστὶ τοῦ Χριιι ἶ,ξ areu, καὶ σκεῦος ἱερὸν ἀνατεθὲν τῷ Δεσπότης Μέγα μὲν ἁμάρτημα καὶ δούλην λαθραίοις γάμοις ἑαυτὴν ἐπιδιδούσαν φθορᾶς ἀναπλῆσαι ’τὸν οἷκον, καὶ καθυβρίζειν διὰ τοῦ πονηροῦ βίου τὸν κεκτημένον· πολλᾷ δὲ δήπου χαλεπώτερον τὴν νύμφην μοιχαλίδα γενισθαι, καὶ τὴν πρὸς τόν νυμφὶον ἕνωσιν ἁτιμάσασαν, ἡδοναῖς ξίικολάστοις ἐαντὴν ἐπιδοῦναι. Οὐκοῦν ἦ μὶν χήρα, ὡς δούλη διεφθαρμένη, καταδικάζεται· ἡ δὶ παρθένος τῷ κρίματι τῆς μοιχαλίδος ὑπόκειται. ’Ὠσπερ οὖν τὸν ἀλλοτρίᾳ γυναικὶ συνιόντα μοιχὸν ὀνομάζομεν, οὗ πρότερον παραδεξάμενοι εἰς κοινωνίαν, πρὶν ἧ παύσασθαι τῆς ἁμαρτίας· οὕτω δηλον· ότι καὶ ἐπὶ τοῦ τὴν παρθένον ἔχοντος διατιθησόμιθι.._ _ κ. _ ι. « - λ ι -, -- Ἐκεῖνο δὲ νῦν προδιομολογεῖσθαι ἡμῖν ἀναγκαῖόν, ὅτι παρθένος ὀνομάζεται ἡ ἑκουσίως ἕαυτήν προσαγαγοῦσα τῷ Κυρίῳ, καὶ ἀποταξαμένη τῷ γάμῳ, καὶ τὸν ἐν ἁγιασμῷ βίον προτιμήσασα. Τὰς δί ὁμο-ο, λογίας τότε ἐγκρίνομεν, ἀφʼ οὗπερ οἷν ἡ ἡλικία τήν τοῦ λόγου συμπλήρωσιν ἔχη. Οὗδὶ γὰρ τὰς παιδικὰς φωνὰς πάντως κυρίας ἐπὶ τῶν τοιούτων ἠγεῖσθαι προσῆκεν, ἀλλὰ τὴν ὑπὲρ τὰ δέκα ἓξ ἧ δέκα καὶ ἑπτὰ γενομένην ἔτη, κυρίαν οὖσαν τῶν λογισμῶν, ἀνακριθείσαν ἐπὶ πλεῖον εἶτα παραμείνασαν, καὶ λιπαροῦσαν διὰ ἱκεσιῶν πρὸς τὸ παραδεχθῆνοιι, τότε ἑγκαταλέγεσθαι χρὴ ταῖς παρθένοις, καὶ τὴν ὁμολογίαν τῆς τοιαύτης κυροῦν, καὶ τὴν ἀθέτησιν αὐτῆς ἀπαραιτήτῶς κολάζειν. Πολλὰς γὰρ γονεῖς προσάγουσι καὶ ἀδελφοὶ, καὶ τῶν προσηκόντων nvi; πρό τῆςὴλικίας, οὐκ οἴκοθεν ὁρμηθιίσας πρὸς ἄγαμίαν, ἀλλά τι βιωτικόν ἑαυτοῖς διοικούμενοι. ’Δς οὔ ῥᾳδίως προσδέχεσθαι δεῖ, ἓως οἷν φανερῶς τὴν ἰδίαν αὐτῶν ἐρευνή σωμεν γνώμην. ΙΘʼ. Ἀνδρῶν δὲ ὁμολογίας οὐκ ὶγνωμεν, πλὴν II μή τινες ἑαυτοὺς τῷ τάγματι τῶν μοναζόντων ἐγκατηρίθμησαν· οἳ κατὰ τὸ σιωπώμενον δοκοῦσι παραδεδέχθαι τῆν ἀγαμίαν. Πλὴν καὶ ἐπʼ ἐκείνων ἐκεῖνο _ ἠγοῦμαι προηγεῖσθαι προσήκειν, ἐρωτᾶσθαι αὐτοὺς, καὶ λαμβάνεσθαι τὴν παρʼ αὐτῶν ὁμολογία ἐναργῆ, ὦστε,ἐπειδὰν μετατίθενται πρὸς τὸν φιλό σαρκον καὶ ήδονιχόν βίον, ὑπάγειν αὐτοὺς τῷ τῶν πορνευόντων ἐπιτιμίῳ, Δ κʼ. Ὃσαι γυναῖκες, ἐν αἱρέσει οὖσαι, mpequ ὡμολόγησαν, εἶτα μετὰ ταῦτα γάμον ἆνθιίλοντο, οὔκ ἡγοῦμαι χρῆναι καταδικάζεσθαι ταύτας. Ὅσα γὰρ ὁ νόμος λέγει, τοῖς ἐν τῷ νόμῳ λαλεῖ. Αἱ δὲ μήπθί· ὑπελθοῦσαι τὸν ζυγὸν τοῦ Χριστοῦ οὐδὲ τὴν νομί* θεσίαν ἑπιγινὼσκουσι τοῦ Δεσπότου. Ὥστε δεκτᾱί εἰσιτῇ Ἐκκλησία, μετὰ πάντων καὶ τὴν ἐπὶ τούτοις ἂφισιν ἔχουσαι ἐκ τῆς πίστεως τῆς εἰς Χριστόν- Kal καθόλου τὰ ἓν τῷ κατηχουμίνῳ βίῳ γενόμενα εἰς εὐθύνας οὐκ οἷγεται. Τούτους δε δηλονότι ἄνευ βαπτίσματος ἠ Ἐκκλησία οὐ παραδέχεται. Ὥστε ἀναγκαιότατον ἐπὶ τούτοις τὰ πρεσβεῖα τῆς γενισεω ς. KA'. Εἰ ἀνὴρ γυναικὶ συνοικῶν, ἐπειδὰν, μὴ ἀρκεσθεὶς τῷ γάμῳ, εἰς πορνείαν ἐκπέσῃ, πόρνον κρίνομεν τὸν τοιοῦτον καὶ πλεῖον αὐτὸν παρατείνομιν ἓν τοῖς ἐπιτιμίοις · οὗ μέντοι ἔχομεν κανόνα, τῷ τῆς μοιχείας αὐτόν ὑπαγαγεῖν ἐγκλήματι εὰν οἷς ἱλευθέραν γάμου ἡ ἁμαρτία γένηται ' διότι ἡ μοιχαλὶς μὶν, Μιαινομένη, φησὶ, μιωθήσεται, καί οὐκ ἀναστρέψεὶ πρὸς τόν ἄνδρα αὐτῆς· καὶ Ὁ κατέχων μοιχαλίδα ἄφρων καὶ ἀσεβής· ὁ μέντοι πορνιύσας οὐκ ἀποκλεισθὴσεται τῆς πρός γυναῖκα ἑαυτοῦ συνοικήσεως. Ὠστι ἡ μὲν γυνὴ ἀπο πορνείας ἐπανιόντα τὸν ἄνδρα αὐτῆς παραδέξεται, ὁ δι ἀνὴρ τὴν μιανθεῖσαν τῶν οἴκων ἑαυτοῦ ἀποπέμψει. Καὶ τούτων δι ὁ λόγος οὐ ῥᾴδιος· ἡ δὲ συνήθεια οὕτω κεκράτηκε. KB'. Τοὺς ἕξ ἁρπαγῆς ἔχοντας γυναῖκας, εὶ μὲν ἄλλοις προμεμνηστευμένας εἷεν ἀφῃρημένοι, οὐ πρότερον χρὴ παραδέχεσθαι, πρὶν ἣ ἀφελέσθαι αὐτῶν, καὶ ἔπʼ ἐξουσίᾳ τῶν ἐξ ἀρχῆς μνηστευσαμένων ποιῆσαι, ςʼίτι βούλοιντο λαβεῖν αὐτὰς, εἴτε ἀποστῆναι· εἰ δί σχολάζουσαν τις λάβοι, ἀφαιρεσθαι μὲν διῖ, καὶ τοῖς οἰκείοις ἀποκαθιστᾷν, ἐπιτρέπειν δὲ τῇ γνώμῃ τῶν οἰκείων, εἴτε γονεῖς εἶεν, εἴτε ἀδελφοὶ, sit: οἰτινισοῦν προεστῶτες τῆς κόρης · κᾶν μὲν ἕλωνται αὐτῷ παραδοῦναι, ἰστασθαι τὸ συνοικέσιον· ἰὰν δὲ άνανεύσωσι, μὴ βιάζεσοαι. Τὸν μέντοι ἐκ διαφθορᾶς εἴτε λαθραίας εἴτε βιαιοτέρας γυναῖκα ἔχοντα ἀνάγκη τὸ τῆς πορνείας ἐπιγνῶναι ἐπιτίμιον. Ἐστι δὲ ἐν τέσσαρσιν ἔτεσιν ὡρισμένη τοῖς πορνεύουσιν ἡ ἐπιτίμησις. Χρὴ τῴ πρώτῳ ἐκβαλλεσθαι τῶν προσευχῶν, καὶ προσκλαίειν αύτούς τῇ θύρα τῆς ἐκκλησίας* τῷ δευτέρῳ δεχθῆναι εἰς ἀκρόασιν· τῷ τρίτῳ εἰς μετάνοιαν ’ τῷ τετάρτῳ εἰς σύστασιν μετὰ τοῦ λαοῦ, ἀπεχομένους τῆς προσφορᾶς εἶτα αύτούς ἐπιτρέπεσθαι τὴν κοινωνίαν τοῦ ἀγαθοῦ. ΚΓ. Περὶ δε τῶν δύο ἀδελφὰς γαμούντων, ἧάὃελφοῖς δυσι γαμουμένων, ἐπιστολίδιον ἡμῖν ἐκπεφώνηται, οὗ τὸ ἀντίγραφον ἀπεστείλαμεν σου τῇ εύλαβείᾳ, Ὀ δὲ ἀδελφοῦ ἰδίου γυναῖκα λαβὼν ού πρὸ· τερον δεχθήσεται πρὶν ἀποστῆναι αὐτῆς. ΚΝ. Χήραν, τὴν καταλεγεῖσαν εἰς τὸν ἀριθμὸν τῶν χηρῶν,, τουτέστι, τὴν διακονουμένην ὑπὸ τῆς Ἐκκλησίας, ἔκρινεν ὁ Ἀπὸστολος γαμουμένην παρορᾶσθαι. Ἀνδρὶ δὲ χηρεύσαντι οὐδεὶς ἐπίκειται νόμος, ἀλλʼ ἰκανὸν τῷ τοιούτῳ τὸ τῶν διγάμων ἐπιτίμιον. Ἠ μέντοι χήρα, ἐξηκονταετὴς θεγονυῐα, ἐὰν ἕληται πάλιν ἀνδρὶ συνοικεῖν, ού καταξιωθήσεταε τῆς τού ἀγαθοῦ κοινωνίας,ἓως ἄν τοῦ πάθους τῆς ἀκαθαρσίας παύσηται. Ἐὰν μέντοι πρὸ ἑξήκοντα ἐτῶν ἀριθμήσωμεν αύτὴν, ἡμέτερον τὸ ἔγκλημα, οὗ τοῦ γυναίου. ΚΕʼ,Ὀ τὴν διεφθαρμένην ὑφʼ ἑαυτοῦ εἰς γυναῖκα κατέχων τὸ μὲν ἐπὶ τῇ φθορᾷ ἐπιτίμιον ὑποστήσεται, τὴν δὲ γυναῖκα ἔχειν συγχωρηθή σεʼ-αι. Καί. ἸΙ πορνεία γάμος ούκ ἔστιν· ἀλλʼ οὐδὲ γάμου ἀρχή. Ὠστε, ἐὰν δυνατὸν τοὺς κατὰ πορνεία συναπτομένους χωρίζεσθαι, τοῦτο κράτιστον. Ἐὁω δὲ στέργωσιν ἐκ παντὸς τρόπου τὸ συνοικέσιον,τὸ μὲν τῆς πορνείας ἐπιτίμιον γνωριζέτωσανοὰφιίσθωσαν δὲ, ἵνα μὴ χεῖρόν τι γένηται. ΚΖ. Περὶ τοῦ πρεσβυτέρου, τοῦ κατʼ ἄγνοιαν ἁθέσμῳ γάμῳ περιπαρέντος, ὥρισα ἃ ἑχρῦνʼ καθέδρας μὲν μετέχειν. τῶν δὲ λοιπῶν ἐνεργειῶν ἀπέχεσθαιʼ Ἀρκετὸν γὰρ τῷ τοιούτῳ η συγγνώμη. Εὐλογεῖν δὲ ἕτερον, τὸν τὰ οἰκεῖα τημελεῖν ὀφείλοντα τραύματα, ἀνακόλουθον. Εύλογία γὰρ ἁγιασμοῠ μετάδοσίς ἐστιν.Ὀ δὲ τοῦτο μὴ ἔχων, δια τὸέκ τῆς ἀγνοίας παράπτωμα πῶς ἑτέρῳ μεταδώσει;Μέτί τοίνυν δημοσίᾳ μήτε ἰδία εὐλογείτω, μήτε τὸ σῶμα τοῦ Χριστοῦ κατανεμέτω ἑτέροις, μήτε τι ἄλλο λιιτουργείτω, ἀλλὰ ἀρκούμενος τῇ προεδρία προσκλαιέτω τῷ Κυρίῳ, συγχωρηθῆναι αύτῷ τὸ ἐκ τῆς ἀγνοίας ἀνομημα. ΚΗʼ.Ἐκεῖνό ’γε μὴν γελοῖόν μοι κατεφάνη,τὸ εὖξασθοι τινα ὑείων ἀπέχεσθαι κρεῶν, ’Ὥστε καταξίωσον διδάσκειν αὐτοὺς τῶν ἀπαιδεύτων προσευχῶν καὶ ἐπαγγελιῶν ἀπέχεσθαιʼ τὴν μέντοι χρῆσιν ἀδιάφορον εἶναι συγχώρησον. Οΰὸεν γὰρ κτίσμα Θεοῦ ἀπόβλητον μετʼ εὐχαριστίας λαμβανόμενον. Ὠστε ἡ εὐχὴ καταγέλαστος, οὐχ ἡ ἀποχὴ ἀναγκαία, κεʼ. ’Δρχοντας μέντοι ὀμνύειν, ἐπὶ τὸ κακοποιεῖν τοὺς ἀρχομένους, καὶ πάνυ Θεραπεὺεσθαι προσῆκε. Θεραπεία δὲ τούτων διττὴν μία μὲν, μὴ ὄμνυιιν αὐτοὺς διδάσκεσθαι προχείρως· ἑτέρα δὲ, μή ἰπιμένειν ἐν ταῖς πονηραῖς κρίσεσιν. Ὥστε, ὅρκῳ προληιρθείς τις εἰς κακοποιίαν ἑτέρον, τήν μὲν ἐπὶ τῇ προπετείᾳ τοῦ ὅρκου μετάνοιαν ἐπιδεικνύσθω, μὴ μέντοι προσχήματι εὐ).αβείας τὴν πονηρίαν ἑαυτοῦ βεβαιούτω. Οὐδὲ ’γὰρ Ἡρώδῃ συνήνεγκεν εὐορκήσαντι, ὂς, ἵνα μὴ ἐπιορχὴση δῆθεν, φονεὺς ἐγένετο τοῦ προφήτου. ’Λπαξ ci": ὁ ὅρκος ἀπηγόρευται · πολλῶ δὲ δήπου εἰκὸς τὸν ἐπὶ κακῷ γινομενον κατακεκρίσθαι. Ὠστε μεταφρονεῖν τὸν ὀμνύοντα χρὴ, οὐχὶ σπουδάζειν βεβαιοῦν ἑαυτοῦ τὸ ἀνόσιον. Ἐξέτασον γὰρ πλατύτερον τὴν ἀτοπίαν. Εἴ τις ὀμόσειεν ἐνεξορύξειν τοὺς ὀφθαλμοὺς τοῦ ἀδελφοῦ, εἰ καλὸν τὸ τοιοῦτον εἰς ἔργον ἀγαγεῖν αὖτῷ; εἳ τις eventiset-1; εἷ τις ὅλως διʼ ὅρκου ἣτολὴν τινα παραβήσεσθαις ”ί).ριοσα γὰρ καὶ ἔστησα, οὐχὶ τὴν ἁμαρτίαν, ἀλλὰ τοῦ φν).άξασθαὶ τὰ κρίματα τῆς δικαιοσύνης σου.“Ωσπερ δὲ τὴν ἐντολὴν ἀμεταθέτως κρίμασι προσῆκε βεβαιοῦσθαι οὕτω τὴν ἁμαρτίαν παντοίως καθήκει ἀχνροῡσθαι καὶ ἀφανίζεσθαι. Δʼ. Πιρὶ τῶν ἁρπαζόντων κανόνα μὲν παλαιὸν οὐκ ἔχομεν, ἰδίαν δὲ γνώμην ἐποιησάμεθα· τρία ἔτη, καὶ αὐτοὺς καὶ τοὺς συναρπάζοντας αὐτοῖς ἔξω τῶν εὐχῶν γίνεσθαι. Τὸ δὲ μὴ βιαίως γινόμενον, ἀνεύθυνόν ἐστίν, ὅταν μὴ φθοραῇ μηδὲ κλοπὴ ἡγουμένη τοῦ πράγματος. Λύτεξουσία δὲ ἡ χήρα, καὶ ἐπʼ αὐτῇ τὸ ἀκολουθῆσαι. Ὠστε τῶν σχημάτων ἡμῖν οὐ φροντιστέον. ΛΔʼ. Ἠ, ἀναχωρήσαντος τοῦ ἄνδρὸῆ καὶ. νοῦς ἅντος, πρὸ τοῦ πεισθῆναι περὶ τοῦ θανάτου αὐτοῦ, ἔξ ἰτέρῳ συνοικήσασα μοίχᾱται, ΛΒʼ. Οἱ τὴν πρὸς θάνατον ἁμαρτίαν ἄμοιρα-ἆνοντες κληρικοὶ τοῦ βαθμοῦ κατάγονται, τῆς κοινωνίας 6": τῶν λαῑκῶν οὐκ ἐξείργονται. Οὐ γὰρ ἐκδικήσσις ὥς ἐπὶ τό αὐτό., AI". Ἠ γυνὴ, ἡ διὰ τῆς ὁδοῦ κυήσασα, καὶ ἀμολὴσασα τοῦ κυήματος, τῷ τοῦ φόνου ὶγκλὴματι ὐποκείσθω. ΛΔʼ. Τὰς μοιχευθείσας γυναῖκας καὶ ἔξαγοριυούσας διʼ εὐλάβειαν, ἢ ὁπωσοῦν ἐλεγχομένας, δημοσιεύειν οὐκ ἐκέλευσαν οἱ πατέρες ἡμῶν, ἱνα μὴ θανάτου αἰτίαν παράσχωμεν ἐλεγχθείσαις· ἵστασθαι δὲ αὐτὰς ἄνω κοινωνίας προσέταξαν, μέχρι τοῦ συμπληροῦσθαι τὸν χρόνον τῆς μετανοίας. ΛΕʼ. Ἐπὶ δὲ τοῦ καταλειφθέντος ἀνδρὸς ὗπό τῆς γυναικὸς χρὴ σκοπεῖν τὴν αἰτίαν τῆς ὄγχατοιλιίψωςʼ κᾶν φανῇ ἀλόγως ἀναχωρήσασα, ὁ μὶν συγγνώμης ἐστὶν ἄξιος, ἠ δὴ ἐπιτιμίου. Ἠ δί συγγνώμη πρὸςτὸ κοινωνεῖν τῇ Ἐκκλησία δοθήσιται. Ag’. Στρατιώτιδες, αἰτῶν ἀνδρῶν ἀφανῶν ὄντων γαμηθεῖσαι, τῷ αὐτῷνὺπόκεινται λόγῳ, ᾧπερ ἃν ut αἱ διὰ τὴν ἀποδημίαν τῶν ἀνδρῶν μὴ ἀναμείνασαι τὴν ἐπάνοδον· πλὴν ἔχει τινὰ συγγνώμην τὸ πρᾶγμα ἐνταῦθα, διὰ τὸ μᾶλλον πρὸς θάνατον εἶναι τὴν ὑπόνοιαν. ΛΖ. Μετὰτὸ ἀφαιρεθῆναι τὴν ἀλλοτρίαν ὁ γαμήσας, ἐπὶ μεν τῆ πρώτῃ μοιχιίαν ὶγκληθήσεται· επὶ di τῇ δευτέρᾳ ἀνεύθυνος ἱσται. ΛΗʼ. Αἰ κόραι, αἱ παρὰ γνώμην πατρὸς ἰασλουθήσαα σοιι πορνεύουσι· διαλλαγέντων δί τῶν γονέων, δοκεῖ Θεραπείαν λαμβάνειν τὸ γεγονός · οὐκ εὐθὺς δὲ εἰς τήν κοινωνίαν ἀποκαθίστανται, ἀλλʼ ἐπιτιμηθήσονται τρίιι ἔτη. ΛΘʼ. Ἦ τῷ μοιχῷξσυζῶσα μοιχαλίς ἔστι πάντα τὸν χρόνον. M'. Ἣ παρὰ γνώμην τοῦ δεσπότου ἀνδρὶ ἑαυτὴν ἄκδιδοῦσα (t) ἔπόρνιυσεν · ἡ δὲ μετὰ ταῦτα maiiῥησιασμένῳ γάμῳ χρησαμένη ἐγήματο. ἔκεῖνο μὲν πορνεία, τοῦτο δὲ γάμος. Αἰ γὰρ συνθῆκαι τῶν ὑπεξουσίων οὐδὲν ἔχουσι βέβαιον, ΜΚ. Ἦ ἐν τῇ χηρείᾳ ἑαυτῆς ἐξουσίαν ἔχουσα ἀνδρὶ συνοικεῖν ἀνέγκλητος, εὶ μηδείς ἐστινό διασπῶν τὸ σννοιχέσιον” τοῦ Ἀποστόλου εἰπόντος· Ἐὰν δὲ ἀποθάνῃ ὁ ἀνὴρ, ἐλευθέρα ἐστὶν, ᾧ σέλει, γαμηθῆναι· μόνον ἐν Κυρίῳ. ΜΒʼ.ὀὶ ἄνευ τῶν κρατούντων γάμοι πορνεῖαί εἰσιν- Οῧτι οὖν πατρὸς ζῶντος, οὔτε δεσπότου, οἰ συνιόντες ἄνιύθυνοὶ εἰσιν. ὡς, ἐάν ἐπινεύσωσιν οἱ κύριοι τήν συνοίκησιν, τότε λαμβάνει τό τοῦ γάμου βέβαιον. ΜΓ. ’ος θανάτου πληγὴν τῷ πλησίον ἓδωκι, φονεύς ἔστινʼ εἴτε ἦρξε τῆς πληγῆς, εἶτε ἠμύνατο. MA'. Ἐ διάκονος ὴ τῳ Ἕλληνι συμπορνεύσασα anni ἔστιν εἰς μετάνοιαν, εἰς δὲ τὴν προσφορὰν διχθήοητοιι τῷ ἑβδόμῳ ἔτει, δηλονότι, ἐν ἁγνείᾳ ζῶσα. ὀ δὲ μετὰ τὴν πίστιν Ἕλλην πάλιν τῇ ἱεροσυλίᾳ προσιὼν, ἐπὶ τὸν ἔμετον ὑποστρέφει. Ἡμεῖς δὲ τῆς δ ιακονου τὸ σῶμα,ὡς καθιερωμένον, οὐκέτι ἐπιτρέπομεν ἕν χρήσει ιῖναι σαρκικῇ. ΜΚ. Ἐάν τις, τὸ ὄνομα λαβὼν τοῦ Χριστιανισμοῦ, ἃνυβριζῃ τὸν Χριστὸν, οὐδὲν ὄφελος αὐτῷ ἇπό τῆς προσηγορίας. Μξ. Ἡ δᾶ τῷ καταλειφθέντι πρὸς καιρὸν (ὅ) παρά τῆς γυναικός κατὰ ἄγνοιαν γημαμένη, εἶτα ὰφιθεῖσοι, διὰ τὸ ἐπανιλοεῖν πρὸς αὐτὸν τὴν προτέραν, ἓπὸρνςυσι μὶν, ἓν ἀγνοίᾳ δὲ. Γάμου οὖν οὐκ εἰρχθὴastat. Κάλλιον δὲ, ἐὰν μείνῃ οὓτως. MZ'. Ἐγκρατῖται καί σακκοφόροι, καὶ ἁποτακτῖται τῷ αὐτῷ ὑπόκεινται λόγῳ, ῷ καὶ Ναυακαὶ διάφορος· τὰ δὲ κατὰ τούτους ἄποὸὶσή 1:3 ιι ο* Ἡμεῖς μέντοι ἐνὶ λόγῳ ἀναβαπτίζομεν fuit; ούτους. Εἰ δὲ παρʼ ὑμῖν ἀπηγόρευται τό τοῦ πτισμοῡ, ὥσπερ οὖν καὶ παρὰ Ῥωμαίοις, οἰὲῶὶλξῖ μίας τινὸς ἔνεξαυ ἀλλʼ ὁ ἡμέτερος λόγος ἰσχὺν ξς τω. ’Ὁτι ἐπειδὴ, ὥσπερ Μαρκιωνιστῶν ἔστιν βλάστημαὴ κατʼ αὐτοὺς αἵρεσις, βδελυσσομὲνυνλ-ἂʼ γάμον, καὶ ἀποστρεφομένων τὸν οἶνον, καὶ τήν σιν τοῦ Θεοῦ μεμιασμένην εἶναι λεγόντων, οὗ δώ μεθα αὐτοὺς εἰς τὴν Ἐκκλησίαν, iam μὴ σιν εἰς τὸ ἡμέτερον βᾳπτισμα. Μὴ γὰρ λιγὲτῡσὸ ὅτι Εἰς Πατέρα καί Υὶόν καὶ ἅγιον Πνεῦμα. πτισοημεν, οῖ γε, κακῶν ποιητὴν ὑποτιθέμενοι τᾶν Θεὸν, ἐφαμίλλως τῷ Μαρκίωνι καὶ ταῖς λοιποίῖς αἱ ρέσεσιν. Ὥστε, ἐὰν ἀρέσῃ τοῦτο, δεῖ πλείονας ὑιιᾷ σχοπους ἐν ταυτῷ γενέσθαι, καὶ οὕτως ἐχθήτθαιῆυ κανόνα, ῖνα καὶ τῷ ποιήσαντι τὸ ἀκίνδυνον ᾖ,ιιὶ ὁ ἀποκρινόμενος τό ἀξιόπιστον ἔχῃ ἐν τῇ περὶτᾷ τοιούτων ἀποκρίσει. Mll'. Ἢ δὲ ἐγκαταλειφθεῖσα παρὰ τοῦ ἆνδρος, τὰτά τὴν ἐμήν γνώμην, μένειν ὀφείλει. Εἰ ’γὰρ ὁ η., ρ. _. ειπεν, οτι Emi τις καταλίπῃ γυναικα “16W πορνείας, ποιεῖ αὐτὴν μοιχᾶσοαι· ἐκ τοῦ [militat αὐτὴν ὀνομάσαι, ἀπέκλεισεν αὐτὴν τῆς πρὸς κοινωνίας. Πῶς γὰρ δύναται ὁ μὲν ἀνὴρ εἶναι, ὡς μοιχείας αἰτιος, ἡ δὲ γυνή ἀνέγκλητος ἡ μοιχαλὶς παρὰ. τοῦ Κυρίου διὰ τὴν πρὸς ἷξε ἄνδρα κοινωνίαν προσαγορευθεῖσα. ΜΘʼ. Αἱ πρὸς ἀνάγκην γενόμεναι φθοραὶ ο Θυνοι ἔστωσαν. Ὥστε καὶ ἠ δούλη, εἰ ἐβιάσθη π τοῦ οἰκείου δεσπότου, ἀνεύθυνος ἐστιν, ’ Νʼ· Τριγαμίας νόμος οὐκ ἔστιν. “non νόμῳ γάιάΐ τρίτος οὐκ ἄγεται. Τὰ μέντοι τοιαῦτα ὡς ῥύπάθμκν τ τῆς Ἐκκλησίας ὁρῶμεν· δημοσίαις δὲ xor-redimit!” ‘ οὐχ ὑποβάλλομεν, ὡς τῆς ἀνειμένης πορνείας τὼτιρα. ἠ

### English translation (Claude)

To Eusebius, bishop of Samosata. 1. After the letter brought to us by the officials, I received one other, sent to us later. We ourselves have not written many letters, because we did not find people travelling to you, but more than four, among which we also sent, sealed, the letters brought to us from Samosata after the first letter of your piety, to the most revered brother Leontius, the tax assessor of Nicaea, asking that through him they be conveyed to the man who looks after the house of the most revered brother Sophronius, so that he might take care of their delivery to you. Since, then, the letters pass through many hands, it is likely that the business or carelessness of one person has been the reason why your reverence has not received them. So pardon, we beg you, the scarcity of letters. As to our not having sent one of our own people, when we ought to have, you rightly, with your intelligence, asked for it and reproached us; but know that the winter here has been so severe that all the roads were closed until the days of Easter, and we had no one with the courage to face the hardships of the road. For even if our clergy seems in some way numerous, they are men without practice in journeys, because they neither trade nor choose to live away from home, but most of them follow sedentary crafts, from which they have the means of their daily living. So we sent for this brother, whom we have now sent to your reverence, from the country, and have used him for the letter to your holiness, so that he may report our affairs clearly and bring back yours to us clearly and quickly, by the grace of God. And our most beloved brother Eusebius the reader, who has long been eager to go to your piety, we held back, waiting for mild weather … 2. As for the innovations in the East, it is superfluous for us to report them by letter, since the brothers themselves can tell them exactly. But know, my most honoured head, that when I was writing this I was in so bad a state that all my hopes of living had now failed me. For it is not even possible to count the number of the symptoms that came upon me, the weakness, the greatness of the fevers, and how malignant they were; except that the sum of it all is that we are now completing the time of our sojourn in this wretched and painful life.
[Letter 199] To Amphilochius, on the canons. Having long ago answered the questions put to us by your reverence, I did not send the letter, being hindered partly by my long and dangerous illness and partly by the lack of people to serve as messengers. For few among us are experienced in travel and ready for such services. So, having learned the reasons for the delay, grant us pardon. We admired your love of learning together with your humility: that you consent to learn, though you have been entrusted with the rank of teacher, and to learn from us, who have nothing great in the way of knowledge. Yet since, for the fear of God, you consent to do a thing not easily done by another, we too must serve your eagerness and …
17. You asked us about Bianor the presbyter, whether he is admissible to the clergy because of his oath. I know that I have already set out a common rule concerning all those who swore with him, for the clergy of Antioch: that they abstain from the public assemblies, but act privately as presbyters. This same thing also gives him freedom for his own ministry, because his priesthood is not at Antioch but at Iconium, which, as you yourself wrote to us, he took in exchange for Antioch as his place of residence. That man, then, is admissible, on being required by your reverence to repent of the readiness with which he swore the oath before the unbelieving man, not being able to bear the trouble of that small danger.
18. Concerning fallen virgins, who professed to the Lord the life of chastity and then, falling under the passions of the flesh, set aside their agreements: our fathers, simply and gently accommodating the weaknesses of those who slip, made a rule that they should be admissible after a year, ordering it on the pattern of the twice-married. But it seems to me that, since by the grace of God the church, as it advances, becomes stronger, and the order of virgins is now multiplied, we should attend exactly both to the matter as it appears to reason and to the sense of Scripture, which can be found by inference. For widowhood is less than virginity; therefore the sin of widows too is far second to that of virgins. Let us see, then, what is written to Timothy by Paul: 'But refuse younger widows; for when they grow wanton against Christ, they wish to marry, having condemnation because they have set aside their first faith.' If, then, a widow is subject to the heaviest condemnation, as having set aside her faith in Christ, what must we think about the virgin, who is the bride of Christ and a holy vessel dedicated to the Master? It is a great sin even for a slave woman, giving herself to secret marriage, to fill the house with corruption and by her wicked life to insult her owner; but much more grievous, surely, for the bride to become an adulteress and, dishonouring her union with the bridegroom, to give herself to licentious pleasures. So the widow is condemned as a corrupted slave, but the virgin is subject to the condemnation of the adulteress. As, then, we call the man who goes with another's wife an adulterer, and do not receive him into communion before he has ceased from the sin, so clearly we shall dispose of the man who has the virgin. But this must be agreed beforehand: that a virgin is the name for her who has voluntarily brought herself to the Lord, renounced marriage, and preferred the life of holiness. And we approve professions from the time when age has its full complement of reason. For it is not fitting to regard childish words as altogether binding in such matters; but she who is over sixteen or seventeen years old, mistress of her reasonings, who has been examined over some time, then has persevered and begged with supplications to be admitted, then she must be enrolled among the virgins, her profession ratified, and its breach punished inexorably. For parents and brothers and some relatives bring many before the proper age, not moved of themselves to celibacy, but arranging some worldly advantage for themselves. These should not readily be received, until we have plainly investigated their own mind.
19. Professions of men we do not know, except where some have enrolled themselves in the order of monks; these by implication seem to have accepted celibacy. But in their case too I think this ought to come first: that they be asked, and a clear profession be taken from them, so that, when they turn to the life of the flesh and of pleasure, they may be subjected to the penance of those who commit sexual immorality.
20. Women who professed virginity while in heresy and afterwards chose marriage I do not think ought to be condemned. For 'whatever the law says, it says to those under the law.' And those who have not yet come under the yoke of Christ do not know the legislation of the Master either. So they are admissible to the church, having forgiveness for these things too, along with all the rest, from faith in Christ. And in general what was done in the catechumen's life is not brought to account. But clearly the church does not receive these without baptism; so the privileges of birth are most necessary in these cases.
21. If a man living with a wife, not being content with his marriage, falls into sexual immorality, we judge such a man guilty of sexual immorality and extend his penances further; we do not, however, have a canon to subject him to the charge of adultery, if the sin was committed with a woman free of marriage. For the adulteress, it says, 'being defiled shall be defiled, and shall not return to her husband'; and 'he who keeps an adulteress is foolish and impious'; but the man who has committed sexual immorality shall not be shut out from living with his own wife. So the wife will receive her husband when he returns from sexual immorality, but the husband will send the defiled wife out of his house. The reason for this is not easy to give; but custom has so prevailed.
22. Men who have wives by abduction, if they carried off women already betrothed to others, must not be received before the women have been taken from them and it has been put in the power of those who first betrothed them to decide whether they wish to take them or to give them up. But if someone takes a woman who is free, she must be taken from him and restored to her own people, and the matter left to the judgment of her own people, whether parents, or brothers, or whoever has charge of the girl; and if they choose to give her to him, the union stands; but if they refuse, no force is to be used. But the man who has a wife from seduction, whether secret or more violent, must acknowledge the penance for sexual immorality. The penance for those who commit sexual immorality is fixed at four years. In the first they must be expelled from the prayers and weep at the door of the church; in the second they are to be received to hearing; in the third to repentance; in the fourth to standing with the people, abstaining from the offering; then they are to be allowed the communion of the good.
23. Concerning men who marry two sisters, or women who marry two brothers, a short letter has been issued by us, a copy of which we have sent to your reverence. He who has taken his own brother's wife shall not be received before he leaves her.
24. A widow enrolled in the number of widows, that is, one supported by the church, the apostle judged should be passed over if she marries. But no law is laid on a man who has been widowed; the penance of the twice-married is sufficient for such a man. A widow, however, who has reached sixty years, if she chooses to live with a husband again, shall not be deemed worthy of the communion of the good until she ceases from the passion of impurity. If, however, we enrol her before sixty, the fault is ours, not the woman's.
25. He who keeps as his wife the woman whom he himself corrupted shall undergo the penance for the corruption, but shall be permitted to keep the wife.
26. Sexual immorality is not marriage, nor even the beginning of marriage. So if it is possible for those joined in sexual immorality to be separated, that is best. But if they are in every way content with the union, let them acknowledge the penance for sexual immorality, but let them be left alone, lest something worse happen.
27. Concerning the presbyter who through ignorance became entangled in an unlawful marriage, I have laid down what was necessary: he is to share in the seat, but abstain from the other functions. For pardon is sufficient for such a man. But that one who ought to tend his own wounds should bless another is inconsistent. For blessing is the imparting of sanctification. But he who does not have this, because of the fault committed in ignorance, how will he impart it to another? Let him bless neither in public nor in private, nor distribute the body of Christ to others, nor perform any other ministry; but, content with his seat of honour, let him weep before the Lord that his sin of ignorance may be forgiven.
28. This seemed ridiculous to me: that someone vowed to abstain from pork. So deign to teach them to abstain from foolish prayers and promises, but allow the use of it as a thing indifferent. For no creature of God is to be rejected if it is received with thanksgiving. So the vow is laughable; the abstinence is not necessary.
29. That rulers should swear to do harm to those under them is something very fitting to cure. The cure of it is twofold: one, that they be taught not to swear readily; the other, that they not persist in wicked judgments. So let one who has been bound by an oath to do harm to another show repentance for the rashness of the oath, but let him not confirm his wickedness under the pretence of piety. For it did not profit Herod to keep his oath, who, forsooth so as not to perjure himself, became the murderer of the prophet. Swearing has been forbidden once for all; much more, surely, is an oath taken for evil condemned. So the one who swore must change his mind, not be eager to confirm his impiety. Examine the absurdity more broadly. If someone swore to dig out his brother's eyes, would it be good for him to carry such a thing into effect? If someone swore to commit murder? If someone at all swore by an oath to transgress some commandment? 'I have sworn and confirmed', not sin, but 'to keep the judgments of your righteousness.' As the commandment ought to be confirmed by unalterable decisions, so sin ought in every way to be annulled and abolished.
30. About abductors we have no ancient canon, but we have formed our own judgment: that for three years both they and those who join them in the abduction be outside the prayers. What is not done by force is not liable to penalty, when no corruption or theft has preceded the deed. A widow is her own mistress, and it is up to her to follow. So we need not concern ourselves with appearances.
31. A woman whose husband has gone away and disappeared, if she lives with another before being persuaded of his death, commits adultery.
32. Clerics who sin the sin unto death are reduced from their rank, but are not excluded from the communion of the laity. For you shall not punish twice for the same thing.
33. A woman who gave birth on the road and neglected the child shall be subject to the charge of murder.
34. Women who have committed adultery and who confess it out of piety, or are convicted in any way, our fathers did not order to be made public, so that we may not give occasion for the death of those convicted; but they ordered them to stand without communion until the time of their repentance is completed.
35. In the case of a man deserted by his wife, one must consider the reason for the desertion; and if she appears to have gone away without reason, he is worthy of pardon and she of penance. The pardon will be given him so that he may communicate with the church.
36. Soldiers' wives who married when their husbands had disappeared are subject to the same rule as those who, when their husbands were away travelling, did not await their return; except that the matter here admits some pardon, because the presumption of death is stronger.
37. He who married after another's wife had been taken from him will be charged with adultery for the first, but will be blameless for the second.
38. Girls who go off with men against their father's will commit sexual immorality; but when the parents are reconciled, the matter seems to receive a remedy; they are not, however, restored to communion at once, but will be under penance for three years.
39. The woman who lives with an adulterer is an adulteress the whole time.
40. A woman who gives herself to a man against her master's will has committed sexual immorality; but she who afterwards entered an open marriage has been married. The former is sexual immorality, the latter marriage. For the contracts of those under authority have no validity.
41. A woman in widowhood, having authority over herself, is blameless in living with a husband, if there is no one to break up the union; since the apostle said, 'If the husband dies, she is free to be married to whom she wishes, only in the Lord.'
42. Marriages contracted without those in authority are sexual immorality. So neither, while the father or the master is living, are those who come together free from blame; but if the masters consent to the union, it then receives the validity of marriage.
43. He who gave his neighbour a mortal blow is a murderer, whether he struck first or was defending himself.
44. The deaconess who committed sexual immorality with a pagan is admissible to repentance, and will be received to the offering in the seventh year, clearly, if she lives in chastity. But the pagan who after believing returns again to sacrilege goes back to his vomit. We no longer allow the body of the deaconess, as consecrated, to be put to carnal use.
45. If someone, having taken the name of Christianity, insults Christ, the name is of no use to him.
46. A woman who in ignorance married a man deserted for a time by his wife, and then was dismissed because the former wife returned to him, has committed sexual immorality, but in ignorance. She is not, then, barred from marriage. But it is better if she remains as she is.
47. Encratites, Saccophori, and Apotactites are subject to the same rule as the Novatians … different; but what concerns these has been passed over in silence. We, however, rebaptize such people on one principle. And if among you rebaptism is forbidden, as it is among the Romans, for the sake of some economy, yet let our principle have force: that, since their heresy is a kind of offshoot of the Marcionites, who abhor marriage, turn away from wine, and say that God's creation is defiled, we do not receive them into the church unless they are baptized with our baptism. For let them not say, 'We were baptized into the Father and the Son and the Holy Spirit', they who suppose God to be the maker of evils, in rivalry with Marcion and the other heresies. So, if this is agreed, more bishops must come together in one place and so set out the canon, so that the one who acts may be free from danger, and the one who answers may have credibility in his answer about such matters.
48. The woman abandoned by her husband ought, in my judgment, to remain as she is. For if the Lord said, 'If anyone leaves his wife except for the reason of sexual immorality, he makes her commit adultery', by calling her an adulteress he shut her off from union with another man. For how can the husband be guilty as the cause of adultery, and the wife be blameless, who has been called an adulteress by the Lord because of her union with another man?
49. Corruptions that happen by force shall be blameless. So also the slave woman, if she was forced by her own master, is blameless.
50. There is no law of third marriage; so a third marriage is not contracted according to law. Such things we regard as defilements of the church; but we do not subject them to public condemnations, as being better than unrestrained sexual immorality.

### Scripture references

- 1 Tim 5:11: quotation, high confidence
- 1 Tim 5:12: quotation, high confidence
- Rom 3:19: quotation, high confidence
- Jer 3:1: quotation, high confidence
- Prov 18:22: quotation, medium confidence
- Lev 18:16: allusion, medium confidence
- 1 Tim 5:9: allusion, high confidence
- 1 Tim 4:4: quotation, high confidence
- Matt 14:9: allusion, high confidence
- Matt 5:34: allusion, medium confidence
- Ps 119:106 (118:106 LXX): quotation, high confidence
- 1 John 5:16: allusion, high confidence
- Nah 1:9: quotation, medium confidence
- 1 Cor 7:39: quotation, high confidence
- 2 Pet 2:22: allusion, high confidence
- Matt 5:32: quotation, high confidence

### Translation notes

- This staged ref holds Letter 198, to Eusebius of Samosata, and Letter 199 (Basil's Second Canonical Letter, canons 17–50), to Amphilochius. In Letter 198 a passage at the end of section 1 is garbled in the scan and translated by sense or marked "…"; the end of the preface to Letter 199 is also lost ("…"). In canon 47 words are lost and the sense of the first sentence is uncertain (NPNF reads it as saying that these groups are not treated like the Novatians, about whom a canon exists).
- The canons are translated exactly as Basil states them, without comment, including the different treatment of husbands and wives in canons 9 and 21 (Basil says custom, not reason, has made it so), the penances for abortion and abandonment (33), marriage after desertion (31, 35, 36, 46, 48), and third marriage (50). Quotations and allusions: 1 Tim 5:11–12; Rom 3:19; Jer 3:1; Prov 18:22 (LXX addition); Lev 18:16; 1 Tim 5:9; 1 Tim 4:4; Matt 14:9; Ps 119:106; Matt 5:34; 1 John 5:16 (the sin unto death); Nah 1:9; 1 Cor 7:39; 2 Pet 2:22; Matt 5:32.

### Citation (SBL)

Basil, Ep. 198 (PG 32:713b–732b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/198/#p-198).

## Letter 200

- URL: https://sophiascriptura.com/fathers/basil-epistulae/198/#p-200
- Source: PG 32:733a–736a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, ill through the winter, asks Amphilochius to pray for him, to care for his churches after his death, and to come early to the festival of the martyr Eupsychius.

### Greek text

Ἀμφιλοχῐῳ, ἑπισκόπῳ Ἰκονίου Ἦμᾶς ἆῤῥωστίαι ἕξ ἁρῥωστιῶν τε διαδέχονται, καὶ ἀσχολίαι ἄκκλησιαστιχῶν τε ὁμοῦ πραγμάτών καὶ τῶνταῖς Ἐκκλησίαις ἐπηρεαζόντων, συνέσχον παρᾶ ζπάντα τὸν χειμῶνα, καὶ τὸν μέχρι ταύτης τῆς ιπιστολῆς χρόνον. Διὸ οὔτε ἀποστεῖλαί τινα, οὗτε ὶπισκὲψασθαι τὴν εὐλάβειαν σου δυνατὸν ἡμῖν ἐγένετο. Εἰκάζομεν δὲ καὶ τὰ σὰ τοιαῦτα ἔτερα εἶναι· οὗ κατὰ τὴν ὰρῥωστίαν λέγω, μὴ γέλοιτο· παράσχοι γὰρ ὁ Κύριος {ae/sieo; τῷ σώματι σου διαρκῆ πρὸς ὑπηρεσίαν τῶν ἐντολῶν αὐτοῦ· ἀλλʼ ὅτι ἠ μέριμνα τῶν ’Σκκλησιῶν καὶ σοὶ τὸν αὐτὸν ἐμβάλλει περισπασμόν. Καὶ νῦν ἔμελλόν τινα ἀποστέλλξίν αὐτοῦ τούτου ἓνεκα, ὥστε γνωρίσαι ἡμῖν τὰ περὶ τῆς διαθέςεώς qau. Ἐπεὶ δὲ ὁ ποθεινότατος υἱὸς ’Μελετιος, παραπέμπων τοὺς νεολέκτους, ὑπέμνησεν ἡμᾶς, ὅτι εἴη σς διῗ αὐτοῦ προσειπεῖν, ἐδεξάμεθα τήν ὑπόθεσιν τῶν γραμμάτων ἄσμενοι, καὶ τῷ διακόνῳ τῶν ima-5015»: ἔπεδράμομῖι, ἀνδρὶ ἐξαρκοῦντι καὶ ἀντʼ inimum: ιῖναι, διά τε τὸ τοῦ τρόπον φιλάληθες, καὶ διὰ τὸ πηδὶν ἀγνοεῖν τῶν καθʼ ἡμᾶς. Διʼ οὗ παρακαλοῦμεν τὴν laniger/Iv σου προηγουμένως ι-Ἰχεσοαι ὐπὶρ ἡμῶν. ἵνα Κύριος ἐμοὶ μὲν ἀπαλλαγὴν τοῦ φορτικοῦ τούτου σώματος, ταῖς δὲ Ἐκκλησιαις αὑτοῦ τὴν εἰρήνην, σοὶ δὲ ἠσνχιαν καὶ ἄδειαν τοῦ, ἐπειδὰν διαθῇ τὰ κατὰ τὴν Λυκαονίαν ἀποστολικῶς, ὡς ὶνὴρξω, ἐπισκέπτεσθαι καὶ τά ὦδε, κᾶν τε ἐνδημῶτῇ σαρκὶ, κᾶτ ἀποδημῆσαι ἤδη πρὸς τόν Κύριον ᾇπιταχθῶμιν, ἶνα αὐτὸς, ὡς iriiri», ὅπερ οὖν καὶ furtu, ἀντέχῃ τῶν καθʼ ἡμᾶς Virum καὶ στηρίζῃς κᾶν τὰ σαθρὰ, Ense/silens δὲ τὰ νωθρὰ, πάντα δὲ τῇ χάριτι τοῦ Πνεύματος, τοῦ ὄντος ἐν σοὶ, μετακοᾳμήσῃς πρὸς τό εὐάρεστον τῶ Κυρϊῳ. Τοὺς δὲ τιμιωῖάτοιις υἱοὺς ἡμῶν Μενέτιον καὶ Μελίτιον, οὒς ιζᾶῥρωθεν οἶδας καὶ ἑαυτοῦ κρίνεις, ἔχε ἐν παραδεαταοήκῃ, εὐχόμενος ὑπὲρ αὐτῶν· Αὗταρκες γὰρ ιὺτοῖς τοῦτο πρὸς πᾶσαν ἀσφάλειαν. "nm καὶ συνόντας τῇ ὁσιότητί σου, καὶ πάντα τὸν καὶ τὸν λαὸν τὸμ ὑπό σοῦ ποιμαινόμενον, καὶ θεοφιλεστάτους ἀδελφοὺς ἡμων (Π) οιαὶ νʼ γοὺς προσειπεῖν παρʼ ἡμῶν καταξίωσον· Τῆς ’τ μης τοῦ μακαριωτάτου μάρτυρος Εῦψυχίου μέμηῇ \ λ ι ιι καὶ μή ἀναμεινῃς δευτέραν ὑπόμνησιν, με)δὶ ἔμικρῦ- Οεσμον σπουδάσῃς ποιήσασθαι τὴν ἀπάντησιν, mi. προλαβεῖν καὶ εὐφρᾶναι ἡμᾶς, ἐὰν ἄρα in ἐπὶ τῆς γῆς. Ἐως τότε ἐρρωμένος ἐν Κυρίῳ,

### English translation (Claude)

To Amphilochius, bishop of Iconium. Illnesses succeeding illnesses, and occupations both with church affairs and with those who harass the churches, have held us through the whole winter and up to the time of this letter. So it was not possible for us either to send anyone or to visit your reverence. We guess that your affairs too are of a like kind; I do not mean as to illness, God forbid (may the Lord grant your body to be sufficient for the service of his commandments), but that the care of the churches throws the same distraction on you too. And now I was about to send someone for this very purpose, to let us know about your condition. But since our most beloved son Meletius, escorting the new recruits, reminded us that it was possible to greet you through him, we gladly accepted the occasion for a letter, and seized upon the bearer of it, a man sufficient to serve in place of a letter, both because of the truthfulness of his character and because he is ignorant of nothing about our affairs. Through him we beg your reverence above all to pray for us, that the Lord may grant me release from this burdensome body, his churches peace, and you rest and freedom, when you have ordered the affairs of Lycaonia apostolically, as you have begun, to visit our affairs here too, whether we are still at home in the flesh or have already been ordered to depart to the Lord; so that you yourself may hold fast our affairs as your own, as indeed they are, strengthen what is rotten, rouse what is sluggish, and by the grace of the Spirit who is in you rearrange everything to what is pleasing to the Lord. Our most honoured sons Menetius and Meletius, whom you have known for a long time and judge to be yours, keep as a deposit, praying for them; for this is sufficient for their complete safety. Deign to greet from us those who are with your holiness, and all the clergy and the people shepherded by you, and our most God-beloved brothers. Remember the festival of the most blessed martyr Eupsychius, and do not wait for a second reminder, nor take pains to arrive at the last moment, but come ahead of time and gladden us, if we are still on earth. Until then, farewell in the Lord.

### Translation notes

- This staged ref is Letter 200. Several words are garbled in the scan and translated by sense; the last line breaks off in the closing greeting.

### Citation (SBL)

Basil, Ep. 200 (PG 32:733a–736a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/198/#p-200).

## Letter 201

- URL: https://sophiascriptura.com/fathers/basil-epistulae/198/#p-201
- Source: PG 32:736b–736c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil and Amphilochius, both ill, release each other from the reproach of not meeting.

### Greek text

Ἀμφιλοχίῳ, ἑπισχοπῳ ῐκονιου. Πολλῶν ἕνεκεν ἐπιθυμῶ συντυχεῖν σοι, τινακαὶ συμβούλῳ χρήσωμαι περὶτῶν iv χερσὶ πραγμάτων, καὶ ὅλως, ἵνα διὰ μακροῶ θεασάμενός σε, ἔχω περα- ” μυθίαν τινὰ τῆς ἀπολείψεως. Ἐπειδὴ δι τὰ αὗτᾶ ἀμφοτέρους ἐπέσχεν, ἧ τε ὑμῖν συμβᾶσα ἀσθένεια, καὶ ἠ παλαιοτέρα ἡμῶν ἀρρωστία, μήπω Wψασα, ἀμφοτέροις δῶμεν συγγπώμην, εἰ βούλει, ἄμμ φότεροι. ὥστε ὃ ιʼ ἑαυτῶν ἀλλήλους ἀφεῖναι τοῦ ἰγῡήματος.

### English translation (Claude)

To Amphilochius, bishop of Iconium. For many reasons I desire to meet you, both to use you as an adviser about the matters in hand and, in general, so that, having seen you after a long time, I may have some consolation for your absence. But since the same things have held us both back, the illness that has befallen you and our older sickness, which has not yet left me, let us both, if you will, grant pardon to both, so that each of us may of himself release the other from the charge.

### Translation notes

- This staged ref is Letter 201.

### Citation (SBL)

Basil, Ep. 201 (PG 32:736b–736c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/198/#p-201).

## Letters 202, 203

- URL: https://sophiascriptura.com/fathers/basil-epistulae/202/#p-202
- Source: PG 32:736c–744d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, too ill to travel, excuses himself to Amphilochius; then (Letter 203) he appeals to the bishops of the sea coast, estranged from him by slanders, to restore communion and love or to meet him and examine the charges.

### Greek text

Ἀμφιλοχίῳ, ἑπισκὸπῳ Ικονίου. Καὶ ἄλλως μέν πολλοῦ ἄξιον τὸ συντυγχάνειν τῇ σεμνότητί σου, νῦν δὲ καὶ μάλιστα, ὅτι τοιοῦτόν ἐστι τὸ συνάγον ἡμᾶς πρᾶγμα. Ἀλλʼ ἐπειδὴ τὰ λείψανα τῆς ἀρρωστίας μου τοιαῦτα, ὡς μηδὶ τὴν βριχυτάτην μοι κίνησιν συγχωρεῖν, ὃς γε, ἳνα τήν μέχρι τῶν μαρτύρων ὀδόν ὀχήματι πορευθῶ, πάλιν μικροῦ πρὸς τὴν αὐτὴν ὑπέστρεψα νόσον, ἀνάγκη· συγγνώμης τυχεῖν παρʼ ὑμῶνʼ Κᾶν μὲν ᾖ δυνατὸν ὑπερτεθῆναι τὸ πρᾶγμα ὀλιγαις ὓστερον ἡμέραις, καὶ συνεσομαι ὑμῖν τῇ τοῦ Θεοῦ χαριτι, καὶ mamillis τῶν φροντίδων. Ἐὰν δὲ ἐπείγῃ τὰ σπουδαζόμενα, πράξατε μὲν τῇ τοῦ Θεοῦ συνεργίᾳ τὰ ἐν χερσισυναριθμήσατε δέ με ἑαυτοῖς, ὡς παρόντα, καὶ {iv καλῶς ’γινομένων συνεφαπτόμενον. Ἐῥρωμενὸς καὶ ο εὔθυμος ἐν Κυρίῳ, ὐπερευχόμενὸς μου, φυλαχθιιης τῇ τοῦ Θεοῦ Ἐκκλησιᾳ χάριτι τοῦ ἁγίου. ΑΕΠΙΣΤΟΛΗ ΣΓʼ. Τοῖς παρ αλιώταις ἐπισκόποις. '4, Ἐγένετο μοι πολλὴ ὁρμὴ τῆς συντυχίας ὑμῶν, xvii. ἆιί τι ἐπεγένετο κώλυμα, ἐμποδίζον μον τῆ προθυμία. Ἱῐ γὰρ ἡ τοῦ σώματος ἀσθένεια συνεπόδισέ με (ἦν οὐκ ἀγνοεῖτε πάντως, ὅση μοι πάρεστιν ἐκ τῆς πρώτης ἡλικίας μέχρι τοῦ γήρως τούτου, συντραφιῖσοὶ μοι, καὶ παιδεύουσά με, κατὰ τὴν δικαίαν κρίσιν τοῦ πάντα ἐν σοφίᾳ οἰκονομοῦντος Θεοῦ), ἡ αἱ τῶν Ἐκχλησιῶν ἐπμεἿ.ειαι, ἦ οἱ πρὸς τοὺς ἐπανισταμένους τῶ λόγῳ τῆς ἀληθείας ἀγῶνες. Διὸ μέχρι τοῦ παρόντος ἓν θλίψει πολλῆ καὶ λύπῃ διάγω, συνειδὼς, ὅτι τὸ καθʼ ὑμᾶς ἑλλεῆιειπταί μοι. Ἐγὼ γὰρ ἀκούσας erupit τοῦ Θεοῦ τοῦ διὰ τοῦτο τὴν διὰ σαρκὸς ἐπιδημίαν χαταδεξαμένου, ἵνα καὶ τοῖς ὑποδείγμασι τῶν πρακτέων ῥυθμίσῃ τὸν βίον ἡμῶν, καὶ διὰ τῆς ἰδίας φωνῆς iaman ἡμῖν τὸ Εὐαγγέλιον τῆς βασιλείας, ὅτι Ἓν τούτῳ γνώσονται πάντες, ὅτι ἐμοὶ μαθηται ἔστι, ἆᾰν ἀγαπᾶτε ἀλλήλους· καὶ ὅτι ἐξιτήριον δῶρον τοῖς ἑαυτοῦ μαθηταῖς, μέλλων συμπληροῦν τὴν ἓν σαρκὶ οἰκονομίαν, τὴν ἑαυτοῦ εῖρήνηνό Κύριος κατέλιπεν εἰπώνʼ Εἰρήνην ἀφίημι ὑμῖν, ειρὴνην τὴν ἐμὴν δίδωμι ὑμῖν· οὐ δύναμαι πεῖσαι ἐμαυτόν, ὃτι ἄνευ τῆς ἐν ἀλλήλοις ἀγάπης καὶ ἅνω του, τὸ εἰς ἐμὲ ἧκον, εἰρηνεύειν πρὸς πάντας δύναμαι ἄξιος κληθῆναι δοῦλος Ἰησοῦ Χριστοῦ. Πολὺν μὲν γὰρ ἀνέμεινα χρόνον, εἴποτε καὶ παρὰ τῆς ὑμετέρας ἀγάπης γένηται τις πρὸς ἡμᾶς ἑπιaxi-big. οὗ ’γὰρ ἀγνοεῖτε, ὅτι, δημοσίᾳ προκείμενοι πᾶσιν, ὥσπερ οὶὲν τῆ χαλάσσῃ προβεβλημένοι σχόπιλοι, ἡμεῖς τὸν θυμὸν τῶν αἰρετιχῶν κυμάτων ὑποδεχόμιθα, καὶ περὶ ἡμᾶς ῥηγνύμενοι, τὰ χατόπιν ἡμῶν οὐκ ἑπικλύζουσι. Τὸ δὲ ἡμεῖς. ὅταν εέπω, ουκ εἰς τὴν ἀνθρωπίνην ἀναφέρω δύναμιν, ἀλλʼ εὶς τὴν τοῦ Θεοῦ χάριν, τοῦ ἐν τῆ ἀσθενείᾳ τῶν ἀνθρώπων τὸ δυνατὸν ἑαυτοῦ δεικνύντος, καθά ῳησιν ό φοβηθήσεσθε, τὸν τιθέντα ἄμμον ὅριοι λάσσῃ ;τῷ γὰρ ἀσθενεστάτῳ πάντων ἑὰ) ταφρονήτῳ πράγματι, τῇ ψάμμῳ, τὴν μὲνᾶλἧί βαρεῖαν θάλασσαν ἐπέδησεν ὁ δυνατός. Ἐπεὶ τοιοῦτόν τί ἑστι καὶ τὸ καθʼ ἡμᾶς. iudicum-$7.,» παρὰ τῆς ὑμετέρας ἀγάπης καὶ τῶν τῇ]σῶϋὸ ’ ’ αποστέλλεσοαι συνεχῶς εἰς ἐπίσκεψιν iam ' καὶ γράμμαεα ἁγαπὴτικὰ Μτᾲλ- συνεγέστεοον. τοῦτο uir; Μῡῖζήὖῗάτι ταπονουμένων, πρὸς ἡμᾶς συνεχέστερον, τοῦτο μὶν ἡμῶν τήν προθυμίαν, τοῦτο δὲ, καὶ εἶ fl σφΰλόμξζ ἐπανορθούμενα. Οὐκ ἀρνοῦμιθα τὰρ σφάλμασιν ὑποκεῖσθαι, ἄνθρωποι ὄντες in}. ἓν ζῶντες. ’ 2.Αλλ ἐπειδὴ τὸν πρὸ τούτου χρὸνὰιὸ, ἣ alii. β συνιδεῖν τὸ πρέπον, παρελίπετε τὰ ὃφὲιλθβὶξί ἡμῖν, ἀδελφοὶ τιμιώτατοι, ἦ διά τό πρόληψθῆω παρά τινων εἰς τὰς καθʼ ἡμῶν διαβολὰς, bth σατε ἡμᾶς ἀξίους εἶναι ἀγαπητικῆς έπιάέεφὲεξῖ ἰδοὺ νῦν καὶ κατάρχομεν τοῦ γράμματος affini; τὰς ἐπιφερομένας ἡμῖν αἰτίας ὁμολογοῦμεν ἐχειν ὑφʼ ὑμῶν ἀποδύσασθαι· μόνον ἐὰν ut". χωνται οἰ ὑβριζοντες ὑμᾶς, ἀντιπρόσωποι εμέειιι τῆς ὑμετέρας εὐλαβείας καταστῆναι. “imm μὲν γᾱρ καὶ ἡμεῖς τὴν ἁμαρτίαν ἡμῶν firm μεθα- καὶ ὑμεῖς μετὰ τοὺς ἐλέγχους ἕξετε παρὰ τῷ Κυρίῳ, ἐκ τῆς τῶν ἁμαρτωλῶν ἡμῶν κοινωνίας ἑαυτοὺς ὑποστέλλοντες· κάξ δι Off ξαντες, μισθὸν ἕξουσιν, ὡς τὴν κεκρυμμένην iw κακίαν δημοσιεύσαντες. Ἐὰν δὲ πρὸ τῶν affixi! καταδικάζητε ἡμᾶς, ἡμεῖς μὲν οὐδὲν ἐσόμεθα κημένοι, ἐκτὸς τοῦ ζημιωθῆναι τό πάντων ἡμῖν ra μιώτατον κτῆμα τὴν πρὸς ὑμᾶς ἀγάπηυ; δὲ, καὶ τοῦτο αὐτό πείσεσθαι ἡμᾶς οὐκ γ ’ καὶ τῷ Εὐαγγελιῳ δόξετε μάχεσθαι τῷ εὶπὰντὶί λ ὁ νόμος ἡμῶν κρινει τὸν ἄνθρωπον, ίᾶν μῆ ἇῆᾶῧὲξν 7 κ I ι. - ν Ἀ fi‘ ιιι ~ ‘u-n πρῶ-ον, καὶ γνῷ τι ποιεῖ;Ὀ δὲ διαταχέων θρῖον ἰ Pl τὰς λοιδορίας, τὸν δὲ τῶν λεγομένων ἔλεγχον fit“ ’ ἐπάγων, φανήσεται πονηρὰν ἑαυτῷ προσηγορίαν ” γκὼν, ἐκ τῆς ἀτόπου τῶν λόγων χρήσεως. γάρ διαβάλλοντα πῶς ἄλλως προσῆκεν diuidit“? ἡ οὐχ). ἦν ἐξ αὐτοῦ τοῦ πράγματος ἐπιτηδεύει πρδάἐ» ηγορίαν αὐτῷ τιθεμένους; Mirr: οὖν ὁ λοιδοβΐ ἡμᾶς δ ιάβολος ἔστω, ἀλλὰ κατήγορος μᾶλλον δε μηδέ τὸ τοῦ κατηγόρου δεχέσθω ὅνωμα, ἀλλʼ ἀδελφός ἔστω ἐν ἀγάπη νουθετῶν, καὶ ἐπὶ διορθώσει ἐπάγων τὸν ἔλεγχον· μήτε ὑμεῖς λοιδοριῶν γένησθε ἀκροαταὶ, αλλʼ ἐλέγχων δ οκιμασταίο μήτε ἡμεῖς ἀνιάτρευτοι καταλειφθῶμεν, μὴ φανερουμένης ἡμῖν τῆς ἁμαρτιας ἡμῶν, 3. Μὴ γὰρ ἐκεῖνος ὑμᾶς ὁ λοθισμός κατεχέτω, ὅτι οἱ τὴν παραλίαν οἰκοῦντες ἔξω ἐσμὲν τοῦ πάθους τῶν πολλῶν, καὶ οὐδὲν τῆς παρʼ ἐτέρων ἐπικουρίας δεόμεθα· ὥστε τίς ἡμῖν χρεία τῆς πρός ἐτέρους κοινωνίας; Ὀ γὰρ Κύριος τὰς μὲν νήσους τῆς ἠπείρου διὰ θαλάσσης διέστησε, τοὺς δὲ νησιώτας τοῖς ἠπειρώταις διὰ τῆς ἀγάπης συνέδησεν. Οὐδὲν ἡμᾶς χωρίζει ἀπʼ ἀλλήλων, ἀδελφοὶ, ἐὰν μὴ τᾷ προαιρέσει τὸν χωρισμόν ύποστῶμεν. Εἷς ἡμῶν Κύριος, μία πίστις, ἐλπὶς ἠ αὕτη. Εἴτε κεφαλὴν ἑαυτούς τῆς καθόλου Ἐκκλησιας λογίζεστε, ού δύναται ἠ κεφαλὴ εἰπεῖν τοῖς ποσὶ, Χρείαν ὑμῶν ούκ ἔχω· εἴτε καὶ ἐν ἄλλη τάξει τῶν ἐκκλησιαστικῶν μελῶν ἑαυτοὺς τάσσετε, ού δύ·ναστε λέγειν τοῖς ἐν τῷ αύτῷ σώματι κατατεταγμένοις ἡμῖν τό, Χρείαν ὑμῶν οὐκ ἔχομεν. Αἰ τε γὰρ χεῖρες αλλήλων δέονται, καὶ οἱ πόδες ἀλλήλους στηρίζουσι, καὶ οἱ ὀφθαλμοὶ ἓν τῆ συμφωνίᾳ τὸ ἐναργὲς τῆς καταλήψεως ἔχουσιν. Ἡμεῖς μὲν γὰρ ὁμολογοῦμεν τὸ ἑαυτῶν ἀσθενές· καὶ ἐπιζητοῦμεν τὴν σύμπνοιαν ὑμῶν. Οἴδαμεν γὰρ, ὅτι, κᾶν μὴ παρῆτε τῷ σώματι, τῇ διὰ τῶν εὐχῶν βοηθείᾳ μέγα παρέξετε ἡμῖν ἐν τοῖς ἀναγκαιοτάτοις καιροῖς ὄφελος. Ὺμᾶς δὲ ούκ ἔστιν οὔτε παρὰ ἀνθρώποις εὐπρεπὲς, οὔτε τῷ Θεῷ εὐάρεστον ταῖς τοιαύταις κεχρῆσθαι φωναῖς, αἷς οὐδὲ τὰ ἔθνη κέχρηνται τὰ μὴ εἰδότα τόν Θεόν. Ἀλλὰ κάκεῖνα ἀκούομεν, κᾶν εἰς πάντα ἆύτάρκη τὴν χώραν νέμωνται, τῆς γοῦν τῶν μελλόντον ἕνεκεν ἆδηλίας τὴν πρός αλλήλόυς συμμαχίαν ἀσπάζεσθαι, καὶ τὴν ἐπιμιξίαν ὡς ἔχουσάν τι κέρδος μεταδιώκειν. Ἡμεῖς δὲ ἐκείνων ὄντες τῶν πατέρων, οἳ ἐνομοθέτησαν διὰ μικρῶν χαρακτήρων τά τῆς κοινωνίας σύμβολα ἀπό περάτων τῆς γῆς εἰς πέρατα περιφέρεσθαι, καὶ πάντας πᾶσι πολίτας καὶ οἰκείους εἶναι, νῦν ἀποτέμνομεν ἑαυτοὺς τῆς οἰκουμένης, καὶ οὔτε ἐπαισχυνόμεθα τῇ μονώσει, οὔτε ζημίαν φέρειν τόν διασπασμὸν τῆς ὁμονοίας τιθέμεθα- οὔτε φρίσσομεν, ὅτι εἰς ἡμᾶς φθάνει ἠ φοβερὰ τοῦ Κυρίου ἡμῶν προφητεία, εἰπόντος, ὅτι Διά τό πληθυνθῆναι τὴν ἀνομίαν, ψυγήσεται ἧ ἀγάπη τῶν πολλῶν. 4. Μὴ ταῦτα, ἀδελφοὶ τιμιώτατοι, μὴ ἀνάσχησθε τοῦτο, ἀλλὰ καὶ ἐπὶ τοῖς παρελθοῦσι παρακαλέσατε ἡμᾶς γράμμασιν εἰρηνικοῖς καὶ ἀγαπητικαῖς προσφωνήσεσιν, οἱονεὶ πραείᾳ τινὶ ἐπαφῆ τό τῆς καρδίας ἡμῶν ἕλκος, ὂ ἐκ τῆς παρελθούσης ἀμελείας ἐνεποιήσατε ἡμῖν, παραμυθούμενοι· Καὶ εἴτε αὐτοὶ σαι τὰ αρρωστὴματα ἡμῶν, εἰ ὄντως τοιαῦτά ἐστιν οἶα ἀκούετε, ἦ ταῖς ἐκ τοῦ ψεύδους προσθήκαις βαρύτερα ὐμῖν ἀπαγγέλλεται τὰ οἶμαρτήματα ἡμῶν, γενεσθω καὶ τοῦτο· ἕτοιμοι ἡμεῖς ὑπτίαις χερσὶ τὴν παρουσίαν ὑμῶν ὑποδέξασθαι, καὶ προθεῖναι ἑαυτοὺς εἰς ἀκριβῆ βάσανον· μόνον ἀγάπη ἡγείσθω τῶν γινομένων εἶτε καὶ βούλεσθε παρʼ ἑαυτοῖς ὑποδεῖξαί τινα τόπον, ἐν γενόμενοι,καὶ ὑμῖν τὸ ὀφειλόμενον τῆς ἐπισκέψεως χρέος ἀποπληρώσομεν, καὶ ἑαυτῷν τὴν ἐνδεχομένην πεῖραν πα· ρέξομεν, ὥστε καὶ τὰ προλαβόντα ἰάσασθαι, καὶ τοῦ λοιποῦ μηδεμίαν διαβολαῖς χώραν καταλιπεῖν καὶ τοῦτο γενέσθω. Πάντως γὰρ, εἰ καῖ ἀσθενῆ περιφέρομιν σάρκα, ἀλλʼ ἕως ἀναπνέωμεν, ὑπεύθυνοί ἐσμεν μηδὲν ἐλλιμπάνειν τῶν εἰς οἰκοδομὴν τῶν Ἐκκλησιῶν τοῦ Χριστοῦ. Μὴ οὖν παραλογίσησθε ἡ μῶν τὴν παράκλησιν ταύτην, μὴ εἰς ἀνάγκην ἡμᾶς ἀγάγητε, καί πρὸς ἄλλους ἐξειπεῖν τὴν ὀδύνην ἡμῶν. Μέχρι γάρ νῦν, γινώσκετε, ἀδελφοὶ, ἐν ἑαυτοῖς τὴν λύπην στέγομεν, αἰσχυνόμενοι τοῖς πόρρωθεν ἡμῶν κοινωνικοις τὴν προς ἡμᾶς ἀλλο· τριῶσιν ὑμῶν διαγγεῖλαιʼ ἶνα μὴ κάκείνους θλίψωμεν, καὶ χαρὰν τοῖς μισοῦσιν ἡμᾶς ἐμποιήσωμεν. Ταῦτα μόνος ἐπέστειλα νῦνο γνώμῃ δὲ τῶν ἐν Καππαδοκίᾳ παντων ἀδελφῶν ἔπεμψα, οἱ καὶ παρεκάλεσάν με, μὴ τῷ τυχόντι χρήσασθαι διακόνῳ τοῦ γράμματος, ἀλλʼ ἀνδρὶ, ὃς δυνήσεται ὅσα διὰ τῆς ἐπιστολῆς παρήκαμεν, φοβούμενοι μὴ εἰς ἀμετρίαν πολλὴν τόν λόγον ἐκβάλωμεν,ταυτοι διὰ τῆς ἑαυτοῦ συνέσεως, ἣν ἔχει ἐκ τῆς χάριτος τοῦ Θεοῦ, ἀναπληρῶσαί· Λέγομεν δὲ τόν ποθεινότατον ἡμῖν καὶ εὐλαβέστατον ἀδελφόν Πέτρον τὸν συμπρεσβύτερον, ὃν καὶ δέξασθε ἰν ἀγάπη καὶ προπέμψατε πρὸς ἡ μᾶς εἰρηνῖκῶς, ἵνα γένηται ἡμῖν ἀγαθῶν ἀγγελος.

### English translation (Claude)

To Amphilochius, bishop of Iconium. At other times it is worth much to meet your dignity, but now especially, when the matter that brings us together is of such a kind. But since the remnants of my illness are such as not to allow me even the shortest movement (indeed, when I travelled by carriage as far as the martyrs, I almost fell back into the same disease), I must obtain pardon from you. If it is possible to put off the matter a few days, I will be with you by the grace of God and share in your cares. But if the matters in hand are urgent, do what is in hand with God's help, but count me with you as present and taking part in what is well done. May you be kept for the church of God, strong and cheerful in the Lord, praying for me, by the grace of the Holy One.
[Letter 203] To the bishops of the sea coast. 1. I had a great desire to meet you, but always some hindrance arose to impede my eagerness. For either the weakness of my body hindered me (you surely know how much of it I have had from my first youth to this old age, growing up with me and chastening me by the just judgment of God who orders all things in wisdom), or the harassments of the churches, or the contests with those who rise up against the word of truth. Therefore up to the present I live in much affliction and grief, conscious that my duty toward you has been left undone. For I have heard the Lord, who for this reason accepted the sojourn in the flesh, that he might both regulate our life by the examples of what is to be done and announce to us with his own voice the gospel of the kingdom, saying, 'By this all will know that you are my disciples, if you love one another'; and I have heard that as a parting gift to his disciples, when about to complete the dispensation in the flesh, the Lord left them his own peace, saying, 'Peace I leave with you, my peace I give to you'; and so I cannot persuade myself that without love for one another and without being at peace with all, as far as lies with me, I can be worthy to be called a servant of Jesus Christ. I waited a long time, in case some visit to us might come from your love too. For you are not unaware that, set out publicly before all like rocks projecting into the sea, we receive the rage of the heretical waves, and they, breaking around us, do not flood what lies behind us. And when I say 'we', I do not refer it to human power, but to the grace of God, who shows his power in the weakness of men, as the prophet says in the person of the Lord: 'Will you not fear me, who set the sand as a boundary for the sea?' For by the weakest and most despised thing of all, sand, the Mighty One bound the great and heavy sea. Since our situation is something like this, it was fitting that men be sent continually from your love to visit us, and loving letters more frequently, … partly to strengthen our eagerness, and partly to correct whatever errors we may have. For we do not deny that we are subject to errors, being men and living in the flesh. 2. But since in the time before this, either neglecting to see what was fitting, you left undone what you owed us, most honoured brothers, or, prejudiced by some in favour of the slanders against us, you did not think us worthy of a loving visit, see, now we ourselves begin the correspondence, and we declare that we are ready to clear ourselves before you of the charges brought against us; only let those who insult us be willing to stand face to face before your reverence. If we are convicted, we too shall acknowledge our sin, and you will have your reward with the Lord after the convictions, withdrawing yourselves from communion with us sinners; and those who convicted us will have a reward, as having made public the hidden wickedness. But if you condemn us before the convictions, we shall be no worse off, except for being deprived of what is most precious of all to us, our love for you; but you … and you will seem to fight against the gospel, which says, 'Does our law judge a man unless it first hears him and knows what he does?' He who spreads abuse and brings no proof of what is said will be found to have earned himself a wicked name from his improper use of words. For how else is it fitting to name one who slanders than by giving him the name from the very thing he practises? So let the one who abuses us not be a devil, a slanderer, but an accuser; or rather let him not even take the name of accuser, but let him be a brother admonishing in love and bringing the reproof for correction; and let you not become hearers of abuse but testers of proofs; and let us not be left uncured, our sin not being made plain to us. 3. And let not this reasoning hold you: that we who live on the coast are outside the sufferings of the many and need no help from others, so what need have we of communion with others? For the Lord separated the islands from the mainland by sea, but bound the islanders to the mainlanders by love. Nothing separates us from one another, brothers, unless we accept the separation by our own choice. We have one Lord, one faith, the same hope. Whether you reckon yourselves the head of the universal church, the head cannot say to the feet, 'I have no need of you'; or whether you rank yourselves in another order of the members of the church, you cannot say to us, ranked in the same body, 'We have no need of you.' For the hands need one another, the feet support one another, and the eyes have clearness of perception by agreeing together. We for our part confess our own weakness and seek your concord. For we know that, even if you are not present in body, by the help of your prayers you will give us great benefit in the most critical times. But it is neither seemly among men nor pleasing to God for you to use such words as not even the nations that do not know God use. For we hear that they, even if they inhabit a country sufficient for everything, yet because of the uncertainty of the future embrace alliance with one another and pursue mutual intercourse as bringing some gain. But we, being sons of those fathers who made a law that by little marks the tokens of communion should be carried from the ends of the earth to its ends, and that all should be fellow citizens and kin to all, now cut ourselves off from the world, and are neither ashamed of our isolation nor count the tearing apart of concord as bringing loss; nor do we shudder that the fearful prophecy of our Lord reaches us, who said, 'Because lawlessness is multiplied, the love of many will grow cold.' 4. Not so, most honoured brothers, do not allow this; but even for the past comfort us with peaceable letters and loving addresses, soothing as with a gentle touch the wound of our heart which you made by your past neglect. And whether you yourselves wish to come to us to visit our sicknesses, if they really are such as you hear, or whether our sins are reported to you as heavier by the additions of falsehood, let this be done too: we are ready to receive your coming with open hands and to offer ourselves to exact examination; only let love lead what is done. Or if you wish to name some place among yourselves, coming to which we will both pay the debt of the visit owed to you and offer what proof of ourselves we can, so as both to heal what went before and to leave no room for slanders in future, let this too be done. For surely, even if we carry about weak flesh, as long as we breathe we are bound to leave nothing undone for the building up of the churches of Christ. Do not, then, disregard this appeal of ours; do not force us to tell our pain to others too. For until now, know this, brothers, we have kept the grief within ourselves, ashamed to report your estrangement from us to those far away who are in communion with us, lest we grieve them too and give joy to those who hate us. I have written this alone now; but I sent it with the consent of all the brothers in Cappadocia, who also urged me not to use a chance bearer for the letter, but a man who will be able by his own intelligence, which he has from the grace of God, to fill in what we have left out of the letter for fear of extending our discourse to great excess. I mean our most beloved and pious brother Peter the fellow presbyter, whom receive in love and send back to us in peace, that he may become a messenger of good things to us.

### Scripture references

- John 13:35: quotation, high confidence
- John 14:27: quotation, high confidence
- 2 Cor 12:9: allusion, medium confidence
- Jer 5:22: quotation, high confidence
- John 7:51: quotation, high confidence
- Eph 4:5: allusion, high confidence
- 1 Cor 12:21: quotation, high confidence
- Matt 24:12: quotation, high confidence

### Translation notes

- This staged ref holds Letter 202, to Amphilochius, and Letter 203, to the bishops of the sea coast (headed "Letter 203" in the scan). The scan doubles some lines at the start of Letter 202; they are removed by a logged correction. In Letter 203 several lines at the end of section 1 and in section 2 are garbled; they are translated by sense or marked "…". Quotations and allusions in Letter 203: John 13:35; John 14:27; 2 Cor 12:9; Jer 5:22; John 7:51; Eph 4:5; 1 Cor 12:21; Matt 24:12.

### Citation (SBL)

Basil, Ep. 202 (PG 32:736c–744d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/202/#p-202).

## Letter 204

- URL: https://sophiascriptura.com/fathers/basil-epistulae/202/#p-204
- Source: PG 32:745a–756c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil appeals to the church of Neocaesarea, estranged from him by slander, to examine the charges fairly, recalling their common teachers (Gregory Thaumaturgus, Macrina), his orthodoxy, and his communion with bishops throughout the world.

### Greek text

συμπαρατεῖναι; Ὀ περὶ ἡμᾶς ἔστιν ἰδεῖν γινόμε· νον (ιβ-47), οὐδεμιᾶς τοῦ διεζεῦχθαι δικαίας ἀφορμῆς ὑπαρχούσης, οὐκοῦν ὅσα γι ἴσμεν αὐτοί ο ἀλλὰ τὸ ἔναντίον, πολλῶν καὶ μεγάλων πρὸς τὴν ἄκραν ἡμῖν φιλίαν καὶ ἕνωσιν ἐνυπαρχόντων τό ἐξ ἀρχῆς ’ ἑνός μὲν τοῦ μεγίστου καὶ πρώτου, τῆς ἐντολῆς τοῦ Κυρίου διαρῥήδην εἰπόντος, ὅτι Ἐν τούτῳ γνώσονται πάντες, ὃτι ἐμοὶ μαθηταί ἐστε, ἐὰν ἀγαπᾶτε ἀλλήλους καὶ πάλιν τοῦ Ἀποστόλου σαφῶς τό τῆς ἀγάπης καλὸν παριστῶντος ἡμῖν, τοῦτο μὲν ἐνοῖς ἀποφαίνεται πλήρωμα νόμου εἶναι τὴν ἀγάπην, τοῦτο δὶ ὅταν προτίθησι πάντων όμοῦ τῶν μεγάλων,τὸ τῆς ἀγάπης καλὸν, ἓν οἷς φησιν Ἐὰν ταῖς γλώσσαις τῶν ἀνθρώπων λαλῶ καὶ τῶν ἀγγέλων, ἀγάπην δὲ μὴ ἔχω, γέγονα χαλκός ἠχῶν, ἦ κύμβαλον ἀλαλάζον. Καὶ ἐὰν ἔχω προφητείαν, καὶ εἰδῶ τὰ μυστήρια πάντα, καὶ πᾶσαν τὴν γνῶσιν, καὶ ἔχω πᾶσαν τὴν πίστιν ὥστε ὄρη μιθιστᾷν, πην δί μὴ ἔχω, οὐδέν εἰμι. Κάν ψωμίσω πάντα τὰ ὑπάρχοντά μου, καὶ παραδῶ τὸ σῶμά μου ἵνα καυθῇ, ἀγάπην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι· οὐχ ὡς δυναμένου ποτὲ τῶν ἀπηριθμημένων ἑκάστου δίχα τῆς ἀγάπης ἐνεργηθῆναι, ἀλλά βουλομένου τοῦ · ἁγίου, ὡς αὐτὸς εἷπε, τῷ καθʼ ὑπερβολὴν τρόπῳ τήν κατά πάντων ὑπεροχὴν προσμαρτυρῆσαι τῇ ἒντολῇ - ν 2. Δεύτερον δὲ, ὅτι, εἶ τι μέγα συμβάλλεται πρός συνάφειαν καὶ τὸ τῶν αὐτῶν μετασχεῖν διδασκάλων, οἱ αὐτοὶ ὑμῖν τί εἰσι καὶ ἡμῖν διδάσκαλοί τε τῶν μυστηρίων τοῦ Θεοῦ, και πατέρες πνευματικοὶ, οἱ ἐξ ἀρχῆς τὴν Ἐκκλησίαν τὴν ὑμετέραν θεμελιώσαντες ο Γρηγόριον λέγω τὸν πανυ, καὶ ὅσοι ἐφεξῆς ἐκείνῳ τῆς παρʼ ὑμῖν ἐπισκοπῆς τὸν θρόνον διαδεξάμενοι, ἆλλος ἐπ ama», ὥσπερ τινες ἀστέρες ἐπανατελλοντις, κατά τῶν αὐτῶν ἰχνῶν ἐπέβησαν, ὥστε διάγνωστα καταλιπεῖν τῆς κατʼ οὐρανόν πολιτείας τά σημεῖα τοῖς βουλομένοις. Εἰ δὲ καὶ αἱ σωματικαὶ οἰκειότητες οὐκ ἀπόβλητοι, ἀλλά καὶ μέγα συμβαλλόμεναι πρὸς ἀρραγῆ συνάφεια-ι καὶ κοινωνίαν βίου· καὶ ταῦτα ἡμῖν ὑπῆρξε πρὸς ὑμᾶς τά δίκαια. Τίνος οὖν ἕνεκεν, ὦ σεμνοτάτη πόλεων (διʼ ὑμῶν γὰρ τῇ πόλει πάσῃ διαλέγομαι), οὐ γράμμα ἥμερον αὐτόθεν, οὐ φωνὴ δεξιὰ, ἀλλʼ ἤνοικται μὲν ὑμῶν τὰ ὦτα τοῖς διαβάλλειν ἐπιχειροῦσιν; ὥστε τοσοῦτον πλέον στενάζειν ὀφείλω, ὅσῳπερ ἂν μᾶλλον ἴδω τὺ σπουδαζόμενον · ἐπειδὴ τὸ τῆς διαβολῆς ἔργον φανερὸν ἔχει τόν καθηγούμενον. ὃς, ἀπὸ πολλῶν ὑπάρχων ἀδικημάτων γνώριμος, ἀπὸ τοι-5 της μάλιστα τῆς πονηρίας χαρακτηρίζεται, ὥστε καὶ ὅνομα αὐτῷ γενέσθαι τὴν ἁμαρτίαν. Πλὴν ἀλλʼ ὑμεῖς ἀνάσχεσθέ μον τῆς παρῥησίας · ἀμφοτέροις τὰς ακοᾶς τοῖς διαβάλλουσιν ἡμᾶς ἀναπετάσαντες, πάντα ως ταῖς ψυχαῖς παραδέχεσθε “ καὶ οὐδεὶς ό τοῦ ανεςεταστ ντ-ι. ἀληθοῦς τὸ qia-flio; ονλοκρενὼν Τίς ἡπόρησί ποτε πονηρῶν ἐγκλημάτων μόνος ἀγωνιζόμενοςς τίς i157χθη ψευδομενος, μὴ παρόντος τοῦ σνκοφαντουμένον; ποῖον ῥῆμα οὐκ ἔστι πιθανὸν τςπς ἁκούουσιν, ἐὰν ὃ μὲν λοίδορος ὃιατείνηται, ἦ μὴν οὕτως ἔχειν, ὁ δὲ λοιδορούμενος μήτε παρῇ, μήτε ἓπακούη τῶν βλασφημιῶν; Οὐᾶε αὐτή ἡ τού βίον συνήθεια παιδεύιι ὑμᾶς πρὸς ταῦτα, ὅτι δεῖ τον μέλλοντα ἴσον καὶ κοινὸν ἀκροατὴν γενήσεσθαι, μὴ ὅλον ἀπάγεσθαι παρὰ τοὺ προλαβόντος, ἀλλʼ ἀναμένειν καὶ τὴν ἁπολογίαν τοῦ ἐναγομένου, ἵνʼ οὕτως ἐκ τῆς παραθέσεως, ἑκατέρων τῶν λόγων διαδειχθῇ ἡ ἀλήθειας Κρῖμια δίκαιον κρίνατε· πρόσταγμα iam ἓν τῶν ἀναγκαιοτάτων εἰς σωτηρίαν. 3. Καὶ ταῦτα λέγω, οὐκ ἐπιλελησμένος τῶν ἐποο-τολικῶν ῥημάτων, ὅτι, φεύγων ὶκεῖνος τὰ ἀνθρὼπινα κριτήρια, ὅλον ἑαυτοῦ τὸν βίον ταῖς εὐθύναις τον ἀνεξαπατητου δικαστηρίου ἐταμιεύετο ἓν οἷς φησιν· Ἐμοὶ δὲ εἰς ἐλάχιστον ἔστιν ἱνα ὑφʼ ὑμῶν ἀνακριθῶ, ᾖ ὑπὸ ἀνθρωπίνης ἡμέρας. Ἀλλʼ ὃμῶς ἐπειδὴ προλαβούσαι διαβολαὶ ψευδεῖς κατέσχον ὑμῶν τὰς ἀκοὰς, καὶ διαβέβληται μὲν ἡμῶν ὁ βίος, διοιεὲc ἕληται δὲ ἡ περὶ τὸν Θεὸν ἡμῶν πίστις, εἰδὼς, ὃτι τρισὶν ὁμοῦ προσώποις τὴν βλάβην προστρίβεται ὃ διαβάλλων · τόν τε γαρ συκοφαντούμενον ἀδικεῖ, καὶ πρὸς οὖς ὁ λόγος ἐστὶν αὐτῷ, καὶ ἑαυτὸν· τῆςμὲν ἐμαυτοῦ βλάβης κᾶν ἀπεσιώπησα, εὖ ἴστε, οὐ καταφρονῶν τῆς παρʼ ὑμῖν (iiii) ὑπολήψεως, (πῶς γὰρ ὃς γε» ἵνα μὴ ταύτην ζημιωθώ, ταῦτα ἐπιστέλλω καὶ ἀγωνίζομαι νῦν ;) ἀλλʼ ὀλοῶν, ὃτι ἐν τρισὶ τοῖς βλαπτομένοις ὁ τὰ ἐλάττονα ζημιούμενος, εὶμί ἓγὼ.Ἐ7ὢ μὲν γὰρ ὑμᾶς ἀποστεροῦμαι, ὑμεῖς δὲ τὴν ἀλήθειαν ἀφαιρεῖσθε· καὶ ὁ τούτων αἴτιος ἐμὲ μὲν ὑμῶν διίστησιν, ἑαυτὸν δέ ἀλλοτριοῖ τοῦ Κυρίου· διότι οὐκ ἔστι Θεῴ ἐκ τῶν ἀπηγορευμένων οἰκειωθῆναι.’ΐμῶν οὖν πῶλον ἕνεκεν ἦ ἐμαντοὺ ποιοῦμαι τοὺς λόγους, και τοῦ ὑμᾶς ἐξελέσθαι βλάβης οὐκ ἀνεκτῆς. Τί ’γὰρ ἂν καὶ μεῖζον πάθοι κακον τις τό τιμιώτατον τῶν ὄντων ζημιωθεὶς, την ἀλήθειαν ς 4. Τί οὖν φημι, ridi/qm; Θὺχ ὅτι ἀναμάρτητος τις ἐγὼ, οὗθʼ ὅτι ο βίος ὁ ἐμὸς οὐχὶ πλήρης ἐστὶ μυρίων ἐλαττωμάτων· οῖὸα γὰρ ἐμαυτόν καὶ οὗ διοιλείπω γε στάζων τὸ δάκρυον ὑπὲρ τῶν ἁμαρτημάτων, εἴ πως δυνηθείην ἔξιλάσασθαί μου τὸν Θεὸν, καὶ διαφυγεῖν τὴν ἀπειληθείσαν κόλασιν· ἀλλʼ ὅτι ὀ τὰ ἠμτερα κρίνων, εἰ μὲν καθαρὸν ἔχειν διαβεβαιοῦται τὸν ὀφθαλμὸν, καρφολογείτω ἡμῶν τὸ ὄμμα. Ὀμολογοῦμεν γάρ δεῖσθαι πολλῆς τῆς ἐκ τῶν ὀγιαινὸντων ἐπιμελείας εἰ δὲ τοῦτο μὲν οὐκ ἆν εἴποι, καὶ τοσούτῳ γε πλέον οὐκ ἐρεῖ, ὅσῳπερ ἂν μᾶλλον ᾖ καθαρὸς (διοτι ἴδιον τῶν τελείων τὸ μὴ ἑαυτοὺς ὑπεραίρειν· ἐπεὶ πάντως ὑπόδικοι τῇ ἀλαζονείᾳ τοῦ Φαρισαίου γενήσονται, ὅς, ἑαυτὸν δικαιῶν, κατέκρινε τὸν τελώνην), μετʼ ἐμοῦ ζητείτω τὸν ἰατρὸν, καὶ μὴ πρὸ καιροῦ κρινέτω, ἕως ἂν ἔλθη ὁ Κύριος, ὃς ἀποκάλύψει τὰ κρυπτά τοῦ σκότους, καὶ φανερώσει τὰς βουλάς τῶν καρδιῶν. Μεμνήσθω δὲ καὶ τοῦ εἰπόντος. Μὴ κρίνετε, ἱνα μὴ κριθῆτε· καὶ, Μὴ καταδικάζετε, ἵνα μὴ καταδικασθῆτε. Ὀλως δὲ, ἀδελφοὶ, εἰ μὲν ἰάσιμα ἡμῶν ἔστι τά πλημμελήματα, τί οὐχὶ πείθεται τῷ διδασκάλῳ τῶν Ἐκκλησιῶν λέγοντι· Ἔλεγξον, ἐπιτίμησον, παρακάλεσον; Εἰ δὲ ἀνίατος ἡμῶν ἠ ἀνομία, τί οὐχὶ εἰς πρόσωπον ἡμῖν ἀντικαθίσταται, καὶ δημοσιώσας ἡμῶν τὰ ἀνομήματα, ἐλευθεροῖ τῆς παρʼ ἡμῶν βλάβης τὰς Ἐκκλησίας; Μὴ τοίνυν ἀνάσχησθε τῆς ὑπʼ ὀδόντα λαλουμένης καθʼ ἡ μῶν λοιδορίας. Τοῦτο γὰρ κᾶν παιδίσκη μία τῶν ἐκ μύλωνος ποιήσειε, κᾶν τῶν ἀγοραίων τις μεθʼ ὑπερβολῆς ἐπιδείξαιτο, οἷς ἠ γλῶσσα πρὸς πᾶσαν ἠκόνηται λοιδορίαν. Ἀλλʼ εἰσὶν ἐπίσκοποι· κληθῶσιν εἰς ἀκρόασιν, ’Ἐστι κλῆρος κατά πᾶσαν τοῦ Θεοῦ παροικίαν συναχοήτωσαν οἱ δοκιμώτατοι. Λεγέτω μετὰ παρρησίας ὁ βουλόμενος, ἰνκ ΰ.εγχος ᾖ τὸ γινόμενον, καὶ μὴ λοιδορία. Tn" ὄψιν ἀγέτω τὰ λανθάνοντά μου τῆς πονηρίας· μισείτω δε μηδί τότε, ἀλλὰ νουθετείτω ὥς ἀδελφόν. Ἐλεεῖσθοιί που δικαιότεροί ἐσμεν παρά τῶν μακαρίων ἀνδρῶν καὶ ἀναμαρτήτων οἱ ἁμαρτωλοὶ ἡμεῖς μᾶλλον ἦ χαλεπαίνεσθαι. 5. Ei δί περὶ πίστιν τὸ σφάλμα, δειχθήτω ἡμῖν ἡ συγγραφὴ ο πάλιν ἴσον καὶ κοινὸν κριτήριον καθισατω. ’Λναγνωσθήτω τὸ ἔγκλημα. Δοκιμασθήτω, εἰ μὴ ἀγνοίᾳ τοῦ ἂγκαλοῦντος ἔγκλημα εἶναι δοκεῖ μᾶλλον, ἦ τῇ ἑαυτοῦ φύσιι κατεγνῶσμίνον ἐστὶ τὸ γράμμα. Πολλά γὰρ τῶν καλῶν οὐ δοκεῖ εἶναι τοιαῦτα τοῖς τὸ κριτήριον τῆς διανοίας οὐκ ἀκριβὲς κεκτημένοις. Ἐπεὶ καὶ τὰ ἱσοβαρῆ τῶν ὄγκων οὐκ ἶσα εἶναι δοκεῖ, ὅταν μή ἰσορρόπως ἔχωσι πρὸς ἀλλήλας αἱ πλάστιγγες. Καὶ τὸ μέλι ἤδη πικρόν τισι κατεφάνη, τὴν γευστικὴν αἴσθησιν ὑπὸ τοῦ· πάθους διεφθαρμένοις. Ἀλλά καὶ ὀφθαλμὸς οὐχ ὑγιῶς ἔχων πολλὰ μὲν τῶν ὄντων οὐκ εἶδε, πολλὰ δὲ τῶν οὐκ ὄντων ὐπέθετο. Καὶ τοίνυν καὶ ἐπὶ τῆς τῶν λόγων δυνάμεως τὸ ἶσον ὁρῶ πολλάκις γινόμενον, ὅταν της τῶν συγγραψαμένων ἕξεως 6 κριτὴς ἀπολιμπάνηται. Δεῖ γὰρ σχεδὸν ἐκ τῆς αὐτῆς παρασκευῆς ὡρμῆσθαι τὸν τε κρίνοντα τοὺς λόγους και τὸν συγγράφοντα. Ἠ τα μὲν γεωργίας ἔργα οὗ δυνατός ἐστι κρίνειν 6 γε μὴ γεωργικὸς, καὶ τό ἐκμελές τε καὶ ἐμμελὲς τῶν κατά μουσικὴν ῥυθμῶν οὗ διαγνώσεται 6 μὴ τὴν ἔπιστήμην ἔχων τῆς μουσικῆς λόγων δὲ κριτὴς εὐθνςὸ βουλόμενος ἔσται, 6 μήτε διδάσκαλον ἔχων ἑαυτοῦ δεικνύναι, οὔτε χρόνον ἐν ᾧ μεμάθηκεν, οὗτε ὅλως ἐπαΐων τι μικρὸν ἦ μεῖζον τῶν περὶ λόγους. Ἐγὼ δὲ ὁρῶ ὅτι καὶ ἐν τοῖς λογίοις τοῦ Πνεύματος ου παντὶ ἐξῆν ἐπιβάλλεῐν τῆ ἐξετάσει τῶν εἰρημένων, ἀλλά τῷ ἔχοντι τὸ Πνεῦμα τῆς διακρίσεως, καθὼς ἐδίδαξεν ἡμᾶς ὃ Ἀπόστολος, ἐν ταῖς διαιρέσεσι τῶν χαρισμάτων εἰπών· ’ῼ μὲν γὰρ διὰ τοῦ Πνεῦματος δίδοται λογος σοφίας, in? δὲ λόγος γνώσεως, κατὰ τὸ αὐτὸ Πνεῦμα· ἑτέρῳ δε πίστις ἐν τῷ αὐτῷ Πνεύο ματι· ἄλλω δέ ἐνεργήματα δυνάμεωνσ ἄλλω προφητεία, οἴλλῳ διακρίσεις πνευμάτων. Ὥστε εἰ πνευματικὰ τὰ ἡμέτερα, δεικνύτω ἑαυτὸν ἔχοντα τό χάρισμα τῆς διακρίσεως τῶν πνευματικῶν 6 τὰ ἠμέτερα κρίνειν βουλόμενος· εἰ δὲ, ὡς αὐτὸς λοιδορεῖ, ἀπὸ τῆς σοφίας ἐστὶ τοῦ κόσμου τούτου, δειξάτω ἐαυτὸν ἔμπειρον τῆς σοφίας τοῦ κόσμου, καὶ τότε αὐτῷ τὰς ψήφους τῆς κρίσεως ἐπιτρέψομεν. Καὶ μηδεὶς οἰέσθω ταῦτα πρὸς ἀποφυγὴν τῶν ἂέγχων ἐπινοεῖσθαι παρʼ ἡμῶν. ’Υμῐν γὰρ ἐπιτρέπω, ποθεινότατοι αδελφοί, ἐφʼ ἑαυτῶν ποιήσασθαι τῶν ἐγκαλουμένων ἡμῖν τὴν ἐξέτασιν. Οὕτως ἐστὲ βραδεῖς τὴν διάνοιαν, ὥστε πάντων δεῖσθαι τῶν συνηγόρων πρὸς τὴν τοῦ ἀληθοῦς εῦρεσινς Ἀλλʼ ἐὰν μὲν ἀναντίρρητα ὑμῖν φανῇ ἐφʼ ἑαυτῶν, πείσατε τοὺς ἐρεσχελοῦντας ἀφέσθαι πάσης φιλονεικίας· ἐὰν δὲ τι δοκεί καὶ ἀμφίβολον ἔχειν, ἐρωτήσατε ἡμᾶς διὰ τινων μεσιτῶν δυναμένων πιστῶς διακονήσασθαι τὰ ἡμέτερα· ἦ καί ἐγγράφους, εἰ δοκεῖ, ἀπαιτήσατε ἡμᾶς τὰς ἀποδείξεις. Πάντως δε παντὶ τρόπῳ σπουδάσατε μὴ ἀνεξέταστα ταῦτα καταλιπεῖν. 6. Πίστεως δέ τῆς ἡμετέρας τίς ἆν καὶ γένοιτο ἐναργεστέρα ἀπόδειξις ἦ ὅτι τραφέντες ἡμεῖς ὑπὸ τίτθῃ μακαρίᾳ γυναικὶ, παρʼ ὑμῶν ὡρμημένη; Μακρίναν λέγω τὴν περιβόητον, παρʼ ἧς ἐδιδάχθημεν τὰ τοῦ μακαριωτάτον Γρηγορίου ῥήματα, ὅσα πρὸς αὐτὴν ἀκολουθίᾳ μέἠμης διασωθέντα αῦτὴ τε Eae. λασσε, καὶ ἡμᾶς ἔτι νηπίους ὄντας ἔπλαττε καὶ ἔμόρφου τοῖς τῆς εὐσεβείας δόγμασιν. Ἐπειδὴ δὲ καὶ αὐτοὶ τὴν τοῦ φρονεῖν δύναμιν ἀπελάβομεν, τοῦ λόγου ἡμῖν διὰ τῆς ἡλικίας συμπληρωθέντος, πολλὴν ἐπελθόντες ’γῆν τε καὶ θάλασσαν, εἴ τινας εὕρομεν τῷ παραδοθέντι κανόνι τῆς εὐσεβείας στοιχοῦντας, τούτους καὶ πατέρας ἐπεγραψάμεθα, καὶ ὁδηγοὺς τῶν ψυχῶν ἡμῶν εἰς τὴν πρός Θεόν πορείαν ἐποιησάμεθα. Καὶ μέχρι γε τῆς ὧρας ταύτης, χάριτι τοῦ καλέσαντος ἡμᾶς κλήσει ἁγίᾳ εἰς τὴν ἑαυτοῦ ἐπίγνωσιν, οὐδένα οἴδαμεν λόγον ἐχθρόν τῆς ὑγιαινούσης διδασκαλίας ταῖς καρδίαις παραδεξάμενοι οὐδὲ μο· λυνθεντες ποτε τὰς ψυχὰς τῇ δυσωνύμῳ τῶν Ἀρειανῶν βλασφημίᾳ. Ἀλλʼ εἰ τινάς ποτε ὡρμημένους ἐξ ἕκείνου τοῦ διδασκάλου εἰς κοινωνίαν προσελαβόμεθα, ἐπικρυπτομένους τὴν ἐν τῷ βάθει νόσον, καὶ ῥήματα λαλοῦντας εὐσεβῆ, ἦ τοῖς γε παρʼ ἡμῶν λεγομένοις μὴ ἀντιτείνοντας, οὕτω προσηκάμεθα, οὔτε πᾶσαν ἑαυτοῖς τὴν κατʼ αὐτοὺς κρίσιν ἐπιτρέψαντες, ἀλλὰ ταῖς προεξενεχθείσαις περὶ αὐτῶν ψήφοις παρὰ τῶν Πατέρων ἡμῶν ἀκολουθήσαντες, Ἐγὼ γὰρ δεξάμενος γράμματα τοῦ μακαριωτάτου Πατρός Ἀθανασίου τοῦ τῆς Ἀλεξανδρείας ἐπισκόπου, ἃ καὶ ἔχω ἐν ταῖς χερσὶ, καὶ προβάλλομαι τοῖς ἐπιζητοῦσιν, ἐν οἷς φανερῶς διηγόρευσαν, εἰ τις ἐκ τῆς τῶν Ἀρειανῶν αἱρέσεως βούλοιτο μετατίθεσθαι, ὁμολογῶν τὴν ἐν Νικαίᾳ πίστιν, τοῦτον προσίεσθαι, μηδὲν δ ιακρινομένους ἐπʼ αὐτῷ · καὶ τούτου τοῦ δόγματος κοινωνούς μοι παρεχομένου τούς τε τῆς Μακεδονίας καὶ τῆς Ἀχαίας ἐπισκόπους ἅπαντας νομίζων ἀναγκαῖον εἶναι ἀκολουθεῖν ἀνδρὶ τοσούτῳ διὰ τό ἀξιόπιστον τῶν νομο- Θετη σάντων, ὁμοῦ δὲ καὶ ἐπιθυμῶν τόν τῆς εἰρηνοποιίας μισθόν ὑποδέξασθαι, τοὺς ταύτην ὁμολογοῦντας τὴν πί·στιν ἐγκατέτασσον μερίδι τῶν κοινωνικῶν. 7° Δικαιότερον δε τὰ καθʼ ἡμᾶς κρίνεσθαι μὴ ἐξ ἰνὸς ἦ δευτέρου τῶν μὴ ὀρθοποδούντων πρὸς τὴν ἀλήθειαν, ἀλλʼ ἐκ τοῦ πλήθους τῶν κατὰ τὴν οἰκουμένην ἐπισκόπων συνημμένων ἡμῖν χάριτι τοῦ Κυρίου. Ἐξετασθῶσι δὲ Πισίδαι, Λυκάονες, Ἰσαῦροι, Φρύγες ἑκάτεροι, Ἀρμενίων ὅσον ὑμῖν ἐστι πρόσοικον, Μακεδόνες, Ἀχαιοὶ, Ἰλλύριοι, Γάλλοι, Ἱσπαvol, Ἰταλία σύμπασα, Σικελιῶται, Ἀφροι, Αίγύmox) τό ὑγιαῖνον, τῆς Συρίας ὁπόσον λείψανον οἵτινες πέμπουσί τε πρός ἠμῆς γράμματα, καὶ πάλιν δέχονται παρʼ ἡμῶν ; Ὧν ἔστίν ὑμῖν ἔκ τε τῶν ἐκεῖ· θεν φερομνων φραμμάτων μαθεῖν καὶ ἐκ τῶν ἐντεῦθεν πάλιν [ἀντιπεμπομένων αὐτοῖς διδαχθῆναι, ὅτι στῦμψυχοι πάντες ἐσμὲν, τό ἓν φρονοῦντες. ’ῼστε ὁ τὴν πρὸς ἡμᾶς κοινωνίαν ἆποὸιδρασκων μή λανθανέτω ὑμῶν τήν ἀκρίβειαν, πάσης ἑαυτὸν τῆς Ἐκκλησίας ἀπορρηγνύς. …, ἀδελφοί, πρὸς τίνας ἐστὶν ὑμῖν ἡ κοινωνία· ἐπειδὰν παρʼ ἡμῶν μὴ δεχθῆτε, τίς λοιπὸν ὑμᾶς inquom-Stat; Mr: ἁγάγητε ἡμᾶς εἱς ἀνάγκην σκυθρωπόν τι βουλεύσασθαι περὶ τῆς φιλτάτης ἡμῖν Ἐκκλησίας. Μὴ ποιήσητε με, ἃ νῦν ἐν τῇ καρδίᾳ κρυπτω τῇ ἕμαν τοῦ, κατʼ ἐμαυτὸν στενάζων καὶ ὀδυρόμενος του καιροῦ τήν κακότητα, ὅτι, αἰτίας οὐκ οὔσης, αἱ μέγισται τῶν Ἐκκλησιῶν, καὶ ἐκ παλαιοῦ πρὸς ἀλλήλας ἁδελφων τάξιν ἓπέχουσαι, αὗται νῦν διεστήκασι ’ μή με ποιήσητε ταῦτα πρὸς πάντας ὁμοῦ τοὺς κοινωνικοὺς ἀποδύρασθαι. Μὴ ἐκβιάσήσβἐ με ἀφεῖναι ῥήματα, ἂμέχρι τοῦ νῦν τῷ ἐκ τοῦ λογισμοῦ χαλινῷ κεκρυμμένα ἔχω παρʼ ἐμαυτῷ. Βίλτιόν ἐστιν ἡμᾶς ἐκ ποδῶν γενέσθαι, τὰς δὲ Ἐκκλησίας ὁμονοεῖν πρὸς ἀλλήλας,ἦ διὰ τὰς μειρακιώδεις ἡμῶν μικροψυχίας κακὸν τοσοῦτον ἐπάγεσθαι τοῖς λαοῖς τοῦ Θεοῦ. Ἐρωτήσατε τοὺς Πατέρας ὑμῶν, καὶ ἀναγγελοῦσιν ὑμῖν, ὃτί, εἰ καὶ τῇ Θέσει τοῦ τόπου διῃρῆσθαι ἐδόκουν Ξ αἱ παροικίαι, ἀλλὰ τῷ γε φρονήματι ἓν ἦσαν, καὶ μιᾷ γνώμῃ ἐκυβερνῶντο, Συνεχεῖς μὲν τοῦ λαοῦ αἱ ἐπιμιξίαι ο συνεχεῖς δὲ τοῦ κλήρου ἐπιδημίαν

### English translation (Claude)

… to extend along with it? So it is to be seen what is happening with us, although there is no just ground for the separation, as far as we ourselves know; but on the contrary, many great things have existed from the beginning to bind us in the closest friendship and union. One, the greatest and first, is the commandment of the Lord, who said expressly, 'By this all will know that you are my disciples, if you love one another'; and again the apostle clearly sets before us the beauty of love, both where he declares love to be the fulfilment of the law, and where he puts the beauty of love before all great things together, saying: 'If I speak with the tongues of men and of angels, but do not have love, I have become sounding brass or a clanging cymbal. And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so as to remove mountains, but do not have love, I am nothing. And if I give away all my possessions, and hand over my body to be burned, but do not have love, I gain nothing'; not as though any of the things listed could ever be done without love, but because the Holy One wished, as he himself said, by way of hyperbole to bear witness to the commandment's supremacy over all. 2. Second, if sharing the same teachers contributes greatly to union, the same men are both to you and to us teachers of the mysteries of God and spiritual fathers, those who founded your church from the beginning: I mean Gregory the great, and those who after him succeeded one after another to the throne of the episcopate among you, rising like stars, and walked in the same footsteps, so as to leave the marks of the heavenly way of life plain to all who wish to see them. And if bodily kinships too are not to be cast aside, but contribute greatly to unbroken union and to sharing a common life, these claims too we have toward you. Why, then, most venerable of cities (for through you I speak to the whole city), is there no gentle letter from there, no kindly word, but your ears are open to those who undertake to slander? So I ought to groan the more, the more clearly I see what is being pursued; since the work of slander has an evident leader, who, though known for many wrongs, is marked most of all by this wickedness, so that sin has become his very name. But bear with my frankness: you open both your ears to those who slander us and receive everything into your souls, and no one tests what is true. Who was ever at a loss for wicked charges when contending alone? Who was ever convicted of lying when the one slandered was not present? What word does not sound persuasive to the hearers when the abuser insists that it is truly so, and the one abused is neither present nor hears the blasphemies? Does not the very custom of life teach you this: that one who is to be a fair and impartial hearer must not be carried away wholly by the one who speaks first, but must wait also for the defence of the accused, so that the truth may be shown from setting the arguments of both side by side? 'Judge righteous judgment' is a command among those most necessary for salvation. 3. I say this not forgetting the apostolic words, that the apostle, shunning human tribunals, reserved his whole life for the examination of the tribunal that cannot be deceived, where he says, 'But to me it is a very small thing that I should be judged by you or by any human day.' But since false slanders have got hold of your ears beforehand, and our life has been slandered, and our faith in God has been called in question, knowing that the slanderer does harm to three persons at once, for he wrongs the one slandered, and those to whom he speaks, and himself, I would have kept silent about my own harm, be sure, not because I despise your opinion of me (how could I, since I am writing this and contending now so as not to lose it?), but knowing that of the three who are harmed I suffer the least loss. For I am deprived of you, but you are robbed of the truth; and the one who causes these things separates me from you, but estranges himself from the Lord, because it is not possible to be made God's own by forbidden means. So I speak for your sake much more than for my own, and to rescue you from an unbearable harm. For what greater evil could one suffer than to lose the most precious thing there is, the truth? 4. What, then, do I say, brothers? Not that I am sinless, nor that my life is not full of countless faults; for I know myself, and I do not cease shedding tears for my sins, if somehow I may be able to propitiate my God and escape the threatened punishment. But I say this: the one who judges our affairs, if he affirms that his own eye is clean, let him pick the speck out of our eye. For we confess that we need much care from those who are healthy. But if he would not say this (and he will say it the less, the purer he is, for it is characteristic of the perfect not to exalt themselves; otherwise they will be liable to the boasting of the Pharisee, who, justifying himself, condemned the tax collector), let him seek the physician with me, and not judge before the time, until the Lord comes, who will bring to light the hidden things of darkness and make manifest the counsels of hearts. And let him remember him who said, 'Judge not, that you be not judged', and 'Do not condemn, that you be not condemned.' In general, brothers, if our offences are curable, why does he not obey the teacher of the churches who says, 'Reprove, rebuke, exhort'? But if our lawlessness is incurable, why does he not stand against us face to face, and, making our lawless deeds public, free the churches from the harm we do? Do not, then, tolerate the abuse muttered against us under the breath. For even a slave girl from the mill might do that, or any of the market loafers display it to excess, whose tongues are sharpened for every abuse. But there are bishops; let them be called to a hearing. There is a clergy in every district of God; let the most approved be assembled. Let whoever wishes speak with frankness, so that what happens may be a proof and not abuse. Let him bring to light the hidden things of my wickedness; but let him not hate me even then, but admonish me as a brother. We sinners deserve rather to be pitied by blessed and sinless men than to be raged at. 5. And if the fault concerns the faith, let the writing be shown to us; again let a fair and impartial tribunal sit. Let the charge be read. Let it be tested whether it seems a charge rather through the ignorance of the accuser, or whether the writing is condemnable by its own nature. For many good things do not seem so to those who have no exact standard of judgment. For things of equal weight do not seem equal when the pans of the scale are not balanced with one another. And honey has seemed bitter to some, whose sense of taste was corrupted by disease. And an eye that is not healthy has failed to see many things that exist and has imagined many that do not. So also in the power of words I see the same thing often happening, when the judge falls short of the skill of the writers. For the one who judges words and the one who writes them must start from nearly the same preparation. A man who is no farmer cannot judge the works of farming, and one without knowledge of music will not discern what is out of tune and in tune in musical rhythms; but whoever wishes will at once be a judge of words, though he can show neither a teacher of his own, nor a time in which he learned, nor any acquaintance at all, small or great, with the business of discourse. But I see that even in the oracles of the Spirit it was not allowed to everyone to undertake the examination of what was said, but to the one who has the Spirit of discernment, as the apostle taught us in the distributions of the gifts, saying: 'For to one is given through the Spirit the word of wisdom, to another the word of knowledge according to the same Spirit, to another faith in the same Spirit, to another workings of powers, to another prophecy, to another discernings of spirits.' So if our writings are spiritual, let him who wishes to judge ours show himself to have the gift of discerning spiritual things; but if, as he slanders, they come from the wisdom of this world, let him show himself experienced in the wisdom of the world, and then we will entrust him with the votes of judgment. And let no one think that this is contrived by us to escape proofs. For I entrust it to you, most beloved brothers, to make the examination of the charges against us yourselves. Are you so slow of mind as to need advocates for every point in finding out the truth? But if they appear to you of yourselves incontestable, persuade those who wrangle to give up all contention; and if anything seems to be ambiguous, ask us through some intermediaries able to represent our part faithfully; or, if you like, demand the proofs from us in writing. But in any case strive by every means not to leave these things unexamined. 6. And what clearer proof of our faith could there be than that we were brought up by our grandmother, a blessed woman who came from among you? I mean the celebrated Macrina, by whom we were taught the words of the most blessed Gregory, which, preserved down to her by succession of memory, she both kept herself and used to shape and form us, while we were still children, in the doctrines of godliness. And when we ourselves received the power of understanding, reason having been completed in us with age, travelling over much land and sea, whomever we found walking by the rule of godliness handed down, these we enrolled as fathers and made guides of our souls on the journey to God. And up to this hour, by the grace of him who called us with a holy calling to the knowledge of himself, we know of no word hostile to sound teaching that we have received into our hearts, nor have we ever defiled our souls with the ill-named blasphemy of the Arians. But if ever we received into communion some who had set out from that teacher, hiding the disease in their depth and speaking pious words, or at least not opposing what we said, we accepted them on that basis, not taking upon ourselves all the judgment about them, but following the votes previously cast about them by our fathers. For I received letters from the most blessed father Athanasius, bishop of Alexandria, which I have in my hands and show to those who ask, in which he plainly declared that if anyone from the heresy of the Arians wished to change over, confessing the faith of Nicaea, he should be received, without making any distinction about him; and he presented to me all the bishops of Macedonia and Achaea as sharers of this decision. Thinking it necessary to follow so great a man because of the trustworthiness of those who laid down the rule, and at the same time wishing to receive the reward of peacemaking, I enrolled those who confessed this faith in the portion of those in communion. 7. It is more just that our affairs be judged not from one or two of those who do not walk straight toward the truth, but from the multitude of bishops throughout the world joined to us by the grace of the Lord. Let inquiry be made of the Pisidians, Lycaonians, Isaurians, the people of both Phrygias, as much of Armenia as borders on you, Macedonians, Achaeans, Illyrians, Gauls, Spaniards, all Italy, Sicilians, Africans, the sound part of Egypt, whatever remnant there is of Syria: all who send letters to us and receive them again from us. From the letters brought from there, and from those sent back from here in turn, you can learn that we are all of one soul, thinking the same thing. So let it not escape your exactness that he who flees from communion with us tears himself away from the whole church. Consider, brothers, with whom you have communion: when you are not received by us, who will acknowledge you any longer? Do not drive us to the necessity of planning something gloomy about the church most dear to us. Do not make me lament to all those in communion with us together what I now hide in my own heart, groaning and lamenting to myself the badness of the times: that, with no cause, the greatest of the churches, which from of old held the rank of sisters toward one another, now stand apart. Do not force me to let out words which until now I have kept hidden within me by the bridle of reason. It is better that we should be out of the way, and the churches be of one mind with one another, than that so great an evil should be brought on the peoples of God through our childish pettiness. Ask your fathers, and they will tell you that, even if the districts seemed divided by the position of their places, yet in mind they were one and were governed by one judgment. Frequent were the mixings of the people, frequent the visits of the clergy …

### Scripture references

- John 13:35: quotation, high confidence
- Rom 13:10: allusion, high confidence
- 1 Cor 13:1: quotation, high confidence
- 1 Cor 13:2: quotation, high confidence
- 1 Cor 13:3: quotation, high confidence
- John 7:24: quotation, high confidence
- 1 Cor 4:3: quotation, high confidence
- Matt 7:5: allusion, high confidence
- Luke 18:11: allusion, high confidence
- 1 Cor 4:5: quotation, high confidence
- Matt 7:1: quotation, high confidence
- Luke 6:37: quotation, high confidence
- 2 Tim 4:2: quotation, high confidence
- 1 Cor 12:8: quotation, high confidence
- 1 Cor 12:10: quotation, high confidence
- 2 Tim 1:9: allusion, medium confidence
- Deut 32:7: allusion, medium confidence

### Translation notes

- This staged ref is Letter 204, to the Neocaesareans. Its opening is lost in the scan (the staged text begins mid-sentence, marked "…") and it breaks off in section 7 ("…"). A Migne apparatus note leaked into section 7 and is removed by logged corrections; one word there is lost and marked "…" in the text (translated as "Consider"). "Gregory the great" is Gregory Thaumaturgus, founder of the church of Neocaesarea; Macrina is Basil's grandmother. The "evident leader" whose name is "sin" is probably the slanderer (διάβολος) Atarbius or another opponent; Basil does not name him. Quotations and allusions: John 13:35; Rom 13:10; 1 Cor 13:1–3; John 7:24; 1 Cor 4:3; Matt 7:3–5; Luke 18:11; 1 Cor 4:5; Matt 7:1; Luke 6:37; 2 Tim 4:2; 1 Cor 12:8–10; 2 Tim 1:9; Deut 32:7.

### Citation (SBL)

Basil, Ep. 204 (PG 32:745a–756c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/202/#p-204).

## Letter 205

- URL: https://sophiascriptura.com/fathers/basil-epistulae/202/#p-205
- Source: PG 32:756c–757b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends Meletius to Elpidius and proposes a meeting with the bishops of the coast to remove suspicions and confirm love.

### Greek text

Ο Ἐλπιδ ίῳ ἑπισκὸπῳ. Πάλιν ἡμεῖς τὸν ἀγαπητὸν καὶ συμπρεσβύτερον Μελέτιον ἐκινήσαμεν, ἐπὶ τήν σήν ἀγάπην προσηγορίας ἡμῶν διακομίζοντα. Οὔ εἰ καὶ πάνυ ἐγνώκειμεν φείδεσθαι διὰ τήν ἀσθένειαν, ἣν ἑκουσίως ἐαυτῷ ἐπηγάγετο, δουλαγωγῶν τῆν σάρκα διὰ τό Εὐαγγέλιον τοῦ Χριστοῦ, ὅμως καὶ ἡμῖν αὐτοῖς πρόπαν εἶναι κρίναντες διὰ τοιούτων προσφθέγκεσθαί σε, τῶν δυναμένων ὅσα διαφεύγει τὸ ’γράμμα παρʼ ἑαυτῶν ῥαδίως ἀναπληρῶσαι, καὶ οἱονεὶ ἀντʼ ἐπιστολῆς ἐμψύχου γενέσθαι τῷ τε ’γράφοντι καὶ τῷ δεχομένῳ · καὶ τὸν αὑτοῦ δί πόθον ἀναπληροῦντες, ὃν ἔχει ἀεὶ περὶ τήν σὴν τελειότητα, ἀφʼ οὗ εἰς πεῖ· ραν ἀφίκετο τῶν ἐν σαὶ καλῶν · καὶ νυν αὐτὸν ἐλθεῖν ὡς σε ἐδυσωπησαμεν, διʼ οὗ καὶτὸ τῆς ἐπικαὶ παρακαλοῦμεν σκέψεως ἀποπληροῡμεν χρέος, προσεύχεσθαί σε ύπερ ἡμῶν καὶ τῆς Ἐκκλησίας τοῦ Θεοῦ· ἱνα de) ἡμῖν ό Κύριος ἤρεμον καὶ ἡσύχιον βίον διάγειν, τῆς ἐκ τῶν ἐχθρῶν τοῦ Εύαγγελίου ἐπηρείας ἀπαλλαγέντας Εἰ δὲ καὶ τῇ σῇ συνέσει ἀκόλουθον καὶ ἀναγκαῖον καταφαίνεται εἰς ταυτὸν ἡμᾶς ἀλλήλους ἐλθεῖν, καὶ συντυχεῖν καὶ τοῖς λοιποῖς τιμιωτάτοις ἀδελφοῖς τοῖς τὴν παραλὶαν κατοικοῦσιν ἐπισκόποις, αύτὸς καὶ ἡμῖν ἀπόδειξον τόπον καὶ καιρόν καθʼ ὃν ἔσται τοῦτο, καὶ τοῖςἀδελφοῖς ἐπέστειlow, ἵνα, ἐπὶ ὡρισμένοιςΔ καταλιπόντες ἕκαστος τὴν ἐν χερσὶν ἀσχολίαν, δυνηθῶμεν τι τῶν εἰς οἰκοδομὴν τῆςἚκκληο-ίας τοῦ Θεοῦ ποιῆσαι, καὶ ἀνελεῖν μὲν τὰς ἐξ ὑπονοιῶν νῦν ἡμῖν πρὸς άλλη-γους ἐγγινομένας λύπας, κυρῶσαι δὲ τὴν ἀγάπην, ἧς ἄνευ ἀτελῆ εἶναι πάσης ἐντολῆς ἐργασίαν αὐτὸς ἡμῖν ό Κύριος διωρίσατο. Β

### English translation (Claude)

To Elpidius, bishop. Again we have sent off our beloved fellow presbyter Meletius, carrying our greetings to your love. Though we had resolved to spare him because of the weakness he brought upon himself of his own will, bringing his flesh into subjection for the gospel of Christ, we nevertheless judged it fitting for us to address you through such men, who can easily fill in of themselves whatever escapes the letter, and become, as it were, a living letter for both the writer and the receiver; and also to satisfy his own longing, which he has always had for your perfection since he came to know your good qualities by experience. So now too we persuaded him to come to you; through him we pay the debt of our visit and beg you to pray for us and for the church of God, that the Lord may grant us to lead a calm and quiet life, freed from the harassment of the enemies of the gospel. And if it also seems to your intelligence fitting and necessary that we should come together and meet the other most honoured brothers, the bishops who live on the coast, do you yourself appoint for us the place and time when this shall be, and write to the brothers, so that at a fixed time, each leaving the business in hand, we may do something for the building up of the church of God, remove the griefs that have now arisen between us from suspicions, and confirm love, without which the Lord himself declared the performance of every commandment to be incomplete.

### Scripture references

- 1 Cor 9:27: allusion, high confidence
- 2 Cor 3:2: echo, low confidence
- 1 Tim 2:2: allusion, high confidence
- 1 Cor 13:3: echo, medium confidence

### Translation notes

- Letter 205. Allusions: 1 Cor 9:27; 2 Cor 3:2–3 (living letter); 1 Tim 2:2; 1 Cor 13:1–3.

### Citation (SBL)

Basil, Ep. 205 (PG 32:756c–757b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/202/#p-205).

## Letter 206

- URL: https://sophiascriptura.com/fathers/basil-epistulae/202/#p-206
- Source: PG 32:757b–760a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil hopes to meet Elpidius near Comana and consoles him on the death of a grandchild.

### Greek text

Ἐλπιδ ίῳ ἐπισκόπῳ παραμυθητικὴ. Νῦν μάλιστα τῆς τοῦ σώματος ἀσθενείας αἰσθάνομαι, ὅτε ὁρῶ μοι τοσοῦτον ἐμποδίζουσαν τῆς ψυχῆς ὠφελείᾳ. Εἰηγάρ μοι κατά νοῦν ἐχώρει τὰ πράγματα, ούκ οἷν διʼ ἐπιστολῶν, οὐδὲ δια μέσων ἀλλʼ αὐτὸς οἷν ἀνθρώπων προσεφθεγγόμην ὑμᾶς · διʼ ἐμαυτοῦ καὶ τὸ τῆς ἀγάπης ἀπεπλὴρουν χρέος, καὶ ἐγγύθεν ἀπέλαυοντοῦ πνευματικοῦ κέρδους. Νῦν δε οὕτω διάκειμαι, ὡς ἀγαπητῶς καὶ τὰς τῆς πατρίδος κινήσεις ὑφίστασθαι, ἅς ἀναγκαίως ποιούμεθα ἕπισκεπτόμενοι τας κατὰ τὴν χώραν ἡμῶν παροικίας. Ἀλλά παράσχοι ό Κύριος καὶ ὑμῖν ἰσχὺν καὶ προθυμίαν, καὶ ἐμοὶ πρὸς τῆ σπουδῇ ἣν ἔχω νῦν καί δύναμιν, ὥστε, καθὼς παρεκάλεσα ὑμᾶς, πραγματεύσασθαι ἡμῖν τὴν ἀπόλαυσιν, γενομένοις ἐπὶ τῆς Κομανικῆς ἕνορίας. Φοβοῦμαι ὃὶ περὶ τῆς σῆς κοσμιότητος, μήπου σοι ἐμπόδιον γένηταιή περὶ τῶν οἰκείων λύπη. Καὶ γὰρ ἔμαθον, ὅτι σε ἕθλιψε παιδίου τελευτή· οὗ τὴν στέρησιν, ὡς μεθʼ πάππῳ, λυπηρὰν εἰκός εἶναι. ὡς δὲ ἀνδρὶ πρὸς τοσοῦτον ἤδη διαβεβηκότι τῆς ἀρετῆς, καὶ ἐπισταμένῳ τῶν ἀνθρωπίνων τὴνφύσιν ἐκ τῆς κατά τὸν χρόνον ἐμπειρίας, καὶ ἐκ τῆς πνευματικῆς διδασκαλίας, ἀκόλουθον μὴ πάντη δύσφορον εἶναι τῶν οἰκειοτάτων τὸν χωρισμόν. Καὶ γὰρ ού τὰ αύτά ἀπαιτεῖ ἡμᾶς τε καὶ τοὺς τυχόντας τῶν ἀνθρώπων ό Κύριος. Oi μὲν γαρ συνηθείᾳ ζῶσιν) ἡμεῖς δὲ κανόνι τῆς πολιτείας τῇ ἐντοὶῇ τοῦ Κυρίου κεχρήμεθα, καὶ τοῖς προλαβοῦσι τῶν μακαρίων ἀνδρῶν ὑποδείγμασιν, ὧν τό μεγαλοφυες τῆς διανοίας ἰπὶ τῶν περιστατικῶν καιρῶν μάλιστα διεδείκνυτο. Ἰνα οὖν καὶ αὐτὸς ὑπόδειγμα ἀνδρείας καὶιτῆς ἐπὶ τοῖς ἐλπιζομένοις ἀληθινῆς δια- Θέσιως καταλίπῃς τῷ βίῳ, δεῖξον σαυτὸν μὴ καμπτόμενον τῷ πάθει, ἀλλʼ ὑψηλότερον ὄντα τῶν λυπηρῶν, τῇ μεν θλίψει ὑπομένων, τῇ δε ἆλπίδι χαίρων, Μηδὲν οὖν τούτων γένηται κώλυμα πρὸς τὴν ὶλπιζομένην ἡμῖν συντυχίαν. Τοῖς μὶν γὰρ νηπίοις αὐτάρκης ἡ ἡλικία πρὸς τὸ ἀνέγκλητον· ἡμεῖς δι ὑπεύθυνοί ἐσμεν τὰ. διατεταγμένα ἡμῖν ὑπηρετεῖν τῷ Δεσπότῃ, καὶ εἰς πάντα εὔθετοι εἶναι τῇ οἰκονομίᾳ τῶν Ἐκκλη·

### English translation (Claude)

To Elpidius, bishop, a letter of consolation. Now most of all I feel the weakness of my body, when I see it hindering so much the benefit of my soul. For if things went as I wished, I would not greet you by letters or through intermediaries, but would address you myself, paying the debt of love in person and enjoying the spiritual gain close at hand. But now I am in such a state that I can barely bear even the journeys within my homeland, which I must make in visiting the districts of our country. But may the Lord grant you strength and eagerness, and me power in addition to the zeal I now have, so that, as I begged you, we may manage to enjoy each other's company when we are in the region of Comana. But I fear for your decorum, lest grief over your family be a hindrance to you. For I learned that the death of a little child has afflicted you; its loss is naturally painful to you as a grandfather; but for a man who has advanced so far in virtue, and knows human nature from the experience of years and from spiritual teaching, it is fitting that the separation from those dearest should not be wholly unbearable. For the Lord does not demand the same things of us and of ordinary men. They live by custom; but we use the commandment of the Lord as the rule of our life, and the examples of the blessed men who went before us, whose greatness of mind was shown most of all in times of trouble. So that you too may leave to life an example of courage and of a true disposition toward what we hope for, show yourself not bent by suffering, but higher than grief, enduring in affliction and rejoicing in hope. Let none of these things, then, be a hindrance to the meeting we hope for. For little children their age is enough to make them blameless; but we are bound to serve the Master in what has been appointed us, and to be ready for everything in the administration of the churches …

### Scripture references

- Rom 12:12: allusion, high confidence

### Translation notes

- Letter 206. The scan breaks off in the last sentence (marked "…"). Allusion: Rom 12:12.

### Citation (SBL)

Basil, Ep. 206 (PG 32:757b–760a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/202/#p-206).

## Letter 207

- URL: https://sophiascriptura.com/fathers/basil-epistulae/207/#p-207
- Source: PG 32:760b–765d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers the clergy of Neocaesarea, who opposed him over doctrine, his monks, and his night psalmody, defending the antiphonal psalmody common to the churches and urging them to keep the faith of Gregory Thaumaturgus.

### Greek text

Τοῖς κατά Νεοκαισάρειαν κληρικοῖς, 1. ’Π μὲν συμφωνία τοῦ καθʼ ἡμῶν μίσους, καὶ τό μέχρις ἐνὸς πάντας ἀκολουθῆσαι τῷ προεστῶτι τοῦ καθʼ ἡμῶν πολέμου, ἔπειθέ με ὁμοίως ἁποσιωπᾷν πρὸς ἅπαντας, καὶ μήτε γράμματος φιλικοῦ μήτε τινος ὁμιλίας κατάρχειν, ἀλλʼ ἐν ἡσυχία πέττειν τὴν ἐμαυτοῦ λύπην- ἐπειδὴ δε χρὴ πρὸς τὰς διαβολὰς μὴ ἀποσιωπᾷν, οὐχ ἵνα διά τῆς ἁντιλγίας ἡμᾶς αὐτοὺς ἐκδικώμεν, ἀλλʼ ἱνα μὴ συγωχρὴσωμεν εὐοδωβῆναι τῷ ψεύδει, καὶ τοὺς ἠπατημένους μὴ ἐναφῶμεν τῇ βλάβη, ἀναγκαῖον ἐφάνη μοι καὶ τοῦτο προθεῖναι τοῖς πᾶσι, καὶ ἐπιστεῖλαι ὑμῶν τῇ συνέσει, εἰ καὶ, ὁτι πρώην κοινῇ παντὶ τῷ πρεσβυτερίῳ γράψας, οὐδεμιᾶς παρʼ ὐμῶν ἀποκρίσεως ἠξιώθην. Μὴ κολακεύετε, ὦ ἀδελφοὶ, τοὺς τὰ πονηρὰ δόγματα ταῖς ψυχαῖς ὑμῶν ἐπάγοντας μηδι καταδέξησθε περιορᾴν ἐν γνώσει ὑμετέρᾳ τὸν λαὸν τοῦ Θεοῦ διὰ τῶν ἀσεβῶν διδαγμάτων καταστρεφόμενον. Σαβίλλιος ὁ Λίβυς καὶ Μάρκελλοςὸ Γαλάτης μόνοι ἐκ πάντων ἐτόλμησαν καὶ διδάξαι ταῦτα καὶ γράψαι, ἅπερ νῦν παρʼ ὑμῖν, ὡς ἴδια ἐαυτῶ εὖρόματα, ἐπιχειροῦσι προφέρειν οἱ καθηγούμενοι τοῦ λαοῦ, βαμβαίνοντες τῇ γλώσσῃ, καὶ οὒδὶ εἰς πιθανὴν κατασκευὴν οἴγειν τὰ σοφίσματα ταῦτα καὶ τοὺς παραλογισμοὺς ἐξαρκοῦντες. Οὗτοι {mra καὶ ἄρρητα καθʼ ἡμῶν δημηγοροῦσι, καὶ πάντα τρόπον τὰς συντυχίας ἡμῶν ἐκκλίνουσι. Τίνος iam“; Οὐχὶ τὸν ἐπὶ τοῖς πονηροῖς δόγμασιν έαυτῶν ἔλεγχον ὑφορώμενοι; Οἶ γε ἐπὶ τοσοῦτον ἡμῶν κατηναισχύντησαν, ὥστε καὶ ὀνείρους τινας, ἐφʼ ἡμᾶς συμπλάσαι, διαβάλλοντες ἡμῶν τοὶς διδασκαλίας, ὡς βλαβεράς· οἱ, κᾶν πάντα τὰ τῶν φυλλοχόων μηνῶν φαντάσματα ταῖς ἑαυτῶν κεφαλαῖς ὑποδέξωνται, οὐδεμίαν ἡμῖν βλασφημίαν δ wriσονται προστρίψασθαι, πολλῶν ὄντων τῶν ἐφʼ ἑκάστης Ἐκκλησίας μαρτυρούντων τῇ ἀληθεία. 2. Κᾶν τὴν αἰτίαν ἐρωτηθῶσι τοῦ ἀκηρύκτου τούτου καὶ ἀσπόνδου πολεμοίη-ψαλμοὺς λέγουσι καὶ τρόπον μελῳδίας τῆς παρʼ ύμῖν κεκρατηκυίας συνηθείας παρηλλαγμένον, καὶ τοιαῦτά τινα, ἐφʼ οἷς ἐχρῆν αὐτούς ἐγκαλύπτεσθαι. Ἐγκαλούμεθα δὲ, ὅτι καὶ ἀνθρωπους ἔχομεν τῆς εὐσεβείας ἁσκητὰς, ἀποταξαμένους τῷ κόσμῳ, καὶ πάσαις ταῖς βιωτικαῖς μερίμναις, ἆς ἀκάνθαις παρεικάζει ὀ Κύριος, εὶς καρποφορίαν ἐλθεῖν τὸν λόγον μὴ συγχωρούσαις. Οἱ τοιοῦτοι τὴν νεκρότητα τοῦ Ἰησοῦ έν τῷ σώματι περιφέρουσι θ καὶ ἄραντες τόν ἑαυτῶν σταυρόν, ἕπονται τῷ Θεῷ. Ἐγὼ δὲ παντὸς ἂν τιμησαίμην τοῦ ἐμαυτοῦ βίον, ἐμὰ εἶναι τὰ ἀδικήματα ταῦτα, καὶ ἔχειν ἄνδρας παρʼ ἐμαυτῷ, ὑπʼ ἐμοὶ διδασκάλῳ, τὴν ἄσκησιν ταύτην προελομένους. Νῦν δὲ ἄν Αἰγύπτῳ μεν ἀκούω τοιαύτην εἶναι ἀνδρῶν ἀρετήν καὶ τάχα τινες καὶ ἐπὶ τῆς Παλαιστίνης τὴν κατὰ τὸ Εύαγγελιον πολιτείαν κατορθοῦσιν. Ἀκούω δὲ τινας καὶ ἐπὶ τῆς Μέσης τῶν ποταμῶν τελείους καὶ μακαρίους ἄνδρας. Ἡμεῖς δὲ παῖδές ἐσμεν πρός γε τὴν τῶν τελείων σύγκρισιν. Εἰ δὲ καὶ ’γυναῖκες εύαγγελικῶς ζῇν προελόμεναι, παρθενίαν μὲν γάμου προτιμῶσαι, δουλαγωγοῦσαι δὲ τό φρόνημα τῆς σαρκὸς, καὶ ἐν πένθει ζῶσαι τῷ μακαριζομένῳ, μακάριαι τῆς προαιρέσεως, ὅπου ἂν ὦσι τῆς γῆς. Παρὰ δὲ ἡμῖν μικρὰ ταῦτα. στοιχουμένων ἔτι καὶ εἰσαγομένων πρὸς τὴν εὐσέβειαν. Εἰ δ ἐ τινα ἀκοσμίαν τῷ βίῳ τῶν γυναικῶν ἐπιφέρουσιν, ἀπολογεῖσθαι μὲν ὑπὲρ αὐτῶν ού καταδέχομαιʼ ἐκεῖνο δὲ ύμῖν διαμαρτύρομαι, ὅτι ἆ μέχρι νῦν ό Σατανᾶς ὁ πατὴρ τοῦ ψεύδους εἰπεῖν ού κατεδέξατο, ταῦτα αἱ ἄφοβοι καρδίαι, καὶ τὰ ἆχαλίνωτα στόματα ἀεὶ φθέγγεται ἀδεῶς. Γινώσκειν δε ὑμᾶς βούλομαι, ὅτι ἡμεῖς εὐχόμεθα καὶ ἀνδρῶν καὶ γυναικῶν συντάγματά ί 98) ἔχειν ὧν τό πολίτευμά ἐστιν ἐν οὐρανοῖς, τῶν τὴν σάρκα σταυρωσάντων σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις ' οἳ ού μεριμνῶσι περὶ βρωμάτων καὶ ἐνδυμάτων · ἀλλʼ ἁπερίσπαστοι ὄντες καὶ εύπάρεδροι τῷ Κυρίῳ, νυκτὸς καὶ ἡμέρας προσμένουσι ταῖς δεήσεσιν. Ὧν τό στόμα ού λαλεῖ τὰ ἔργα τῶν ἀνθρώπων · ἀλλὰ ψάλλουσιν ὕμνους τῷ Θεῷ ἡμῶν διηνεκῶς, ἐργαζόμενοι ταῖς ἑαυτῶν χερσὶν, ἱνα ἔχωσι μεταδιδόναι τοὶς χρείαν ἔχουσι. 3. Πρὸς δὲ τὸ ἐπὶ ταῖς ψαλμῳδίαις ἔγκλημα, μάλιστα πρὸς ἁπλουστέρους φοβοῦσιν οἰδιαβαῆιλοντες ἡμᾶς, ἐκεῖνο εἰπεῖν ἔχω · ὅτι τὰ νῦν κεκρατηκότα ἒβη παρ-αις ταῖς τον Θεοῦ Ἐκκ).ησίαις συνῳδά ἐστι καὶ σύμφωνα. Ἐκ νυκτὸς γάρ ορορίζει παρʼ ἡμῖν ὁλκὸς ἐπὶ τον οἷκον τῆς προσευχῆς, καὶ ἐν πόνῳ καὶ θλίψει καὶ συνοχῇ δακρύων ἐξομολογούμενοι τῷ Θεῷ, τελευταῖον ἐξαναστάντες τῶν προσευχῶν, εἰς τὴν ψαλμῳδίαν καοίςτανται, Καὶ νῦν μὲν, διχῆ ὃιανεμηθέντις, ἀντιψάλλουσιν ἀλλήλοις, ἁμοῦ μὲν τὴν μελέτην τῶν λογίων ἐντενοεν κρατύνοντες, ὦμον δὲ καὶ τήν προσοχὴν ηστ καὶ το ἀμετεὼριττον τὼν καρδιῶν ἑαυτοῖς διοικούμετεν.) νοι · ἒπειτα πάλιν ἐπιτρέψαντες ἐνι κατάρχειν re; μέλους, οἱ ).οιποὶ ὑπηχονσι · καὶ οὕτως ἐν τῇ ποικιλίᾳ τῇς ψαλμῳδίας τὴν νύκτα ὃιενεγχοντες, μεταξὺ προσευχόμενοι, ἡμέρας ἤδη ὑπολαμπούση ς, πάντες κοινῇ, ὡς ἐξ ἐνὸς στὸματος καὶ μιᾶς καρδίας, τὸν τῆς ἐξομολογήσεως ψωμὸν ἀναφέρουσι τῷ Κυρίῳ, ἴδιοι ἑαυτῶν. ἕκαστος τὰ ῥήματα τῆς μετανοίας ποιούμενοι. Ἐπὶ τούτοις λοιπὸν εὶ ἡμᾶς ἁποφεύγετε, φεύξεσθε μὲν Αἰγυπτίους* phiae-05 δὲ καὶ Λίβυας ἀμφοτέρους, Θηβαίους. Παλαιστίνους, Ἂραξοις, Φοίνικας, Σύρους, καὶ τοὺς πρὸς τῷ Εὐφράτῃ κατῳκισμένους, καὶ κώπας ἁπαξαπλῶς, παρʼ οἷς {Ir/puniat καὶ προσευχαὶ, uti αἱ κοιναὶ ψ αλμῳὸίαι τετίμηνται. 4. Ἀλλʼ οὐκ ἦν, φησι, ταῦτα ἐπὶ τοῦ μεγάλου Γρηγορίον. Ἀλλʼ οὐδὲ αἱ λιτανεῖαι, ἃς ὑμεῖς νῦν ἐπιτηδεύετε, Καὶ οὗ κατηγορῶν ὑμῶν λέγω· ηὐχόμην γὰρ πάντας ὑμᾶς ἐν δάκρυσι ζῇν, καὶ μετανοίᾳ διηνεκεῖ. Ἐπεὶ καὶ ἡμεῖς οὐδὲν ἕτερον ἢ λιταίεύομεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν· πλὴν ὅσον οὐκ ἄνθρωπίνοις ῥήμασιν, ὥσπερ ὑμεῖς, ἀ).λά τοῖς λογίοις τοῦ Πνενματος τὸν Θεὸν ἡμῶν salaminam. Ὀτι δὲ οὐκ ἦν ταῦτα ἐπὶ τοῦ θαυμαστοῦ Γρηγορίου, τίνας ἔχετε μάρτυρας, οῖ γε οὐδὲν τῶν ἐκείνου μέχρι νῦν δ ιεσώσασθε; Γρηγὸριος ού κατεκαλύπτετο ἐπὶ τῶν προσευχῶν. Πῶς γάρ; ὅ γε τοῦ Ἀποστὸλου γνήσιος μαθητὴς τοῦ εἰπόντος· Πᾶς ἀνὴρ προσευχόμενος ἦ προφητεύων κατά κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὑτοῦ ' καί, Ἀνήρ μὲν ούκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλὴν αύτοῦ, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων. Ἕφευγε τούς ὅρκους ἡ καθαρὰ ἐκείνη ψυχὴ, καὶ ἀξία τῆ ς τοῦ ἁγίου Πνεύματος κοινωνίας, ἁρκουμένη τῷ ναὶ καὶ τῷ οὖ, δ tr). τὸ πρόσταγμα τοῦ Κυρίου τοῦ εἰπόντοςʼ Ἐγώ δὲλέγω ὑμῖν μὴ ὀμόσαι ὄλὼς. Ούκ ἠνείχετο εἰπεῖν τὸν ἑαυτοῦ ἀδελφόν μωρὸν ἐκεῖνος ο ἐφοβεῖτο γὰρ τήν ἀπειλὴν τού Κυρίου Θυμός καὶ ὀργὴ καὶ πικρία ἔκ τοῦ στόματος ἐκείνου οὐκ ἐξεπορεύετο. Λοιδορίαν ἐμίσει ὡς εἰς βασιλείαν ούρανῶν οὐκ εἰσάγουσαν. Φθόνος καὶ ύπιρηφάνεια τῆς ἀδόλου ψυχῆς ἐκείνης ἁπελὴλατο. Ούκ ἂν παρέστη τῷ θυσιαστηρίῳ, πρὶν καταλλαγῆναι τῷ ἀδελφῷ. Ψευδῆ λόγον καὶ τεχνικὸν ἐπὶ διαβολῇ τινων μεμηχανημένον οὕτως ἐβδελύττετο, ὡς εἰδὼς, ὃτι τό ψεῦδος ἐκ τοῦ διαβόλου γεγένηται, καὶ ὅτι Κύριος ἀπολεῖ πάντας τούς λαλοῦντας τό ψεῦδος. Τούτων εἰ μηδὲν ἐστιν ἐν ύμῖν, ἀλλὰ καθαρεύετε πάντων · τῷ ἄντι ἕστε μαθηταὶ τοῦ μαθητοῦ τῶν ἐντολῶν τοῦ Κυρίου. Εἰ δὲ μὴ, σχοπεῖτε μὴ τὸν κώνωπα ὃῖυλίζετε, περὶ μὲν ἤχου φωνῆς τοῦ κατὰ τὰς ψαλμφὸίας ἀκριβολογούμενοι, τὰς δὲ μεγίστας τῶν ἐντολῶν παραλύοντες. Εἰς τούτους με τοὺς λόγους ἢγαγεν ἡ ἀνάγκη τῆς ἁπολογίας, ἶνα διδαχθῆτε ἐκβάλλειν τὴν δοκὸν τῶν ὀφθαλμῶν ὑμῶν, ιαίτότε ἐξαίρειν τὰ ἀλλότρια κάρφη. Πλὴν ἀλλὰ πάντα συγχωροῦμεν, εἰ καὶ ὅτι οὐδὲν ἀνεξέταστον παρὰ τῷ Θεῷ. Μόνον ἐρῥὼσθω τὰ προηγούμενα, καὶ τὰς περὶ τὴν πίστιν καινοτομίας κατασιγάσατε. Τὰς ύποστάσεις μὴ ἀθετεῖτε. Τὸ ὄνομα τοῦ Χριστοῦ μὴ ἁπαρνεῖσθε.Τάς τοῦ Γρηγορὶου φωνὰς μὴ παρεξηγεῖσθε. Εἰ δι μὴ, ἕως ἃν ἱμπνίωμεν καὶ δυνώμεθα φθέγγεσθαι, ἀμήχανον ἡμᾶς ἐπὶ τοσαύτῃ λύμῃ ψυχῶν σιωπᾴν.

### English translation (Claude)

To the clergy of Neocaesarea. 1. The unanimity of your hatred against us, and the fact that all of you to a man have followed the leader of the war against us, persuaded me to keep silent toward all alike, and to begin neither a friendly letter nor any conversation, but to digest my grief in quiet. But since one must not keep silent in the face of slanders, not so as to avenge ourselves by contradiction, but so as not to allow falsehood to prosper and not to leave the deceived in their harm, it seemed necessary to me to set this before all, and to write to your intelligence, even though, when I wrote recently to the whole presbytery in common, I was not deemed worthy of any reply from you. Do not flatter, brothers, those who bring wicked doctrines into your souls; do not consent to look on, with your knowledge, while the people of God is overthrown by impious teachings. Sabellius the Libyan and Marcellus the Galatian alone of all men dared both to teach and to write the things which the leaders of the people among you are now attempting to put forward as their own inventions, stammering with their tongue, and not even able to give these sophisms and fallacies a plausible construction. These men harangue the people with unspeakable things against us and avoid meeting us in every way. Why? Is it not because they suspect that their wicked doctrines will be refuted? They have been so shameless toward us as even to fabricate dreams against us, slandering our teachings as harmful; but even if they take into their heads all the phantoms of the months when the leaves fall, they will not be able to fasten any blasphemy on us, since there are many in each church who bear witness to the truth. 2. And if they are asked the cause of this undeclared and truceless war, they speak of psalms and a manner of chanting different from the custom that has prevailed among you, and such things, at which they ought to hide their faces. We are also accused of having men who practise godliness, who have renounced the world and all the cares of life, which the Lord likens to thorns that do not allow the word to bear fruit. Such men carry about in their body the dying of Jesus, and, taking up their own cross, follow God. I would value it above my whole life that these offences were mine, and that I had men with me, under me as their teacher, who had chosen this discipline. But as it is, I hear that there is such virtue of men in Egypt, and perhaps some in Palestine too achieve the life according to the gospel. I hear also of some perfect and blessed men in Mesopotamia. We are children compared with the perfect. And if women too choose to live according to the gospel, preferring virginity to marriage, bringing the mind of the flesh into subjection, and living in the mourning that is called blessed, they are blessed in their choice wherever on earth they are. But among us these things are small, since we are still learning the elements and being introduced to godliness. And if they bring some charge of disorder against the life of the women, I do not consent to defend them; but this I solemnly testify to you, that things which until now Satan, the father of lies, has not consented to say, these fearless hearts and unbridled mouths always utter without fear. I want you to know that we pray to have companies of men and women whose citizenship is in heaven, who have crucified the flesh with its passions and desires; who are not anxious about food and clothing, but, undistracted and constantly attending on the Lord, continue night and day in supplications; whose mouth does not speak of the works of men, but who sing hymns to our God continually, working with their own hands, so that they may have something to share with those in need. 3. As to the charge about psalmody, with which our slanderers most frighten the simpler people, I have this to say: that the customs now prevailing are in harmony and agreement with all the churches of God. For among us the people rise while it is still night and go to the house of prayer, and in labour and affliction and constant tears confess to God; and finally, rising from the prayers, they pass on to the psalmody. And now, divided into two parts, they sing antiphonally to one another, both strengthening by this their study of the oracles and providing for themselves attention and an undistracted heart. Then again they entrust to one the leading of the melody, and the rest respond; and so, having passed the night in the variety of psalmody, praying in between, when day is already dawning, all together, as from one mouth and one heart, offer up the psalm of confession to the Lord, each making the words of repentance his own. If for these things you shun us, you will shun the Egyptians, you will shun the Libyans of both provinces, the Thebans, Palestinians, Arabs, Phoenicians, Syrians, and those settled by the Euphrates, and, in a word, all among whom vigils, prayers, and common psalmody are honoured. 4. 'But these things,' he says, 'were not so in the time of the great Gregory.' But neither were the litanies which you now practise. And I do not say this to accuse you; for I would pray that all of you might live in tears and continual repentance. For we too do nothing else but make litany for our sins; except that we propitiate our God not with human words, as you do, but with the oracles of the Spirit. And that these things did not exist in the time of the wonderful Gregory, what witnesses have you, who have preserved nothing of his until now? Gregory did not cover his head at prayer. How could he? He was a genuine disciple of the apostle who said, 'Every man who prays or prophesies with his head covered dishonours his head'; and, 'A man ought not to cover his head, since he is the image and glory of God.' That pure soul, worthy of the communion of the Holy Spirit, shunned oaths, content with yes and no, because of the command of the Lord, who said, 'But I say to you, do not swear at all.' He could not bear to call his brother a fool, for he feared the Lord's threat. Wrath and anger and bitterness did not come out of that mouth. He hated reviling, as not leading into the kingdom of heaven. Envy and arrogance had been driven from that guileless soul. He would not have stood at the altar before being reconciled to his brother. A false and artful word contrived to slander anyone he abhorred, knowing that falsehood came from the devil, and that the Lord will destroy all who speak falsehood. If none of these things is in you, but you are pure of them all, you are truly disciples of the disciple of the Lord's commandments. But if not, beware lest you strain out the gnat, being precise about the sound of the voice in the psalmody while breaking the greatest of the commandments. The necessity of defence has brought me to these words, so that you may be taught to cast the beam out of your eyes, and then to take out the specks of others. Nevertheless we pardon everything, though nothing goes unexamined before God. Only let the main things stand firm, and silence the innovations concerning the faith. Do not reject the hypostases. Do not deny the name of Christ. Do not misinterpret the words of Gregory. Otherwise, as long as we breathe and are able to speak, it is impossible for us to keep silent at such ruin of souls.

### Scripture references

- Luke 8:14: allusion, high confidence
- 2 Cor 4:10: quotation, high confidence
- Matt 16:24: allusion, high confidence
- Matt 5:4: echo, medium confidence
- Phil 3:20: quotation, high confidence
- Gal 5:24: quotation, high confidence
- Matt 6:25: allusion, medium confidence
- 1 Cor 7:35: allusion, medium confidence
- Luke 2:37: allusion, medium confidence
- Ps 17:4 (16:4 LXX): allusion, medium confidence
- Eph 4:28: allusion, high confidence
- 1 Cor 11:4: quotation, high confidence
- 1 Cor 11:7: quotation, high confidence
- Matt 5:37: allusion, high confidence
- Matt 5:34: quotation, high confidence
- Matt 5:22: allusion, high confidence
- Eph 4:31: allusion, high confidence
- Matt 5:24: allusion, high confidence
- John 8:44: allusion, high confidence
- Ps 5:6 (5:7 LXX): quotation, high confidence
- Matt 23:24: allusion, high confidence
- Matt 7:5: allusion, high confidence

### Translation notes

- Letter 207. The doctrines Basil attacks (denial of the three hypostases) are those of Sabellius and Marcellus of Ancyra, translated as he states them. "The great Gregory" is Gregory Thaumaturgus. A word in section 2 ("blessed mourning") echoes Matt 5:4. Quotations and allusions: Luke 8:14; 2 Cor 4:10; Matt 16:24; Phil 3:20; Gal 5:24; Matt 6:25; 1 Cor 7:35; Luke 2:37; Ps 17:4; Eph 4:28; Acts 4:32; 1 Cor 11:4, 7; Matt 5:34, 37; Matt 5:22; Eph 4:31; Matt 5:23–24; John 8:44; Ps 5:6; Matt 23:24; Matt 7:5.

### Citation (SBL)

Basil, Ep. 207 (PG 32:760b–765d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-207).

## Letter 208

- URL: https://sophiascriptura.com/fathers/basil-epistulae/207/#p-208
- Source: PG 32:765d–768a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil chides Eulancius for his silence, which he blames on Neocaesarea, and asks him to keep writing.

### Greek text

Εύλαγκίῳ Μακρὸν ἀπεσιώπησας χρόνον, καὶ ταῦτα λαλίστατος ὢν, καὶ μελέτην τοῦτο καὶ τεχνην ποιησάμενος, ἀεὶ τι λαλεῖν καὶ σεαυτὸν δεικνύναί διὰ τῶν λόγων. Ἀλλʼ ἔοικεν ἡ Νεοκαισςίρεια αἰτία εἶναι σοι τῆς πρὸς ἡμᾶς σιωπῆς. Καὶ ἐοίκαμεν ἀντὶ χάριτος δέχεσθαι τὸ μὴ μνημονεύεσθαι παρὰ τοῖς αὐτοῦ· ἐπειδὴ ἡμῖν ἡ μνημη ούκ ἀγαθή ἐστιν, ὡς 6 των ἀκουόντων λόγος. Ἀλλὰ σὺ πάλαι τῶν μισουμένων ἦσθα διʼ ἡμᾶς, οὗ τῶν διʼ ἑτέρουςζίὲ) ἡμᾶς μισεῖν ἁνιχομένων. Ὀ αὐτὸς τοίνυν ἔσο, καὶ ἐπιστέλλων οὗπερ ἂν ᾖς, καὶ μεμνημένος ἡμῶν τὰ εἰκότα, εἶ τί σοι μέλει τοῦ δικαίου. Δίκαίον δήπου τῆς ἀγάπης τοῖς ’ίσοις ἀμείβεσθαι τούς ὑπαρξαντας.

### English translation (Claude)

To Eulancius. You have kept silent a long time, although you are very talkative and have made it your study and art always to be saying something and to show yourself off through words. But it seems that Neocaesarea is the cause of your silence toward us. And we seem bound to take it as a favour not to be mentioned among the people there, since the mention made of us, as those who hear it report, is not kind. But you were long ago one of those hated on our account, not one of those who consent to hate us on account of others. Be the same man, then: write to us wherever you are, and remember us as is fitting, if you care at all for justice. It is surely just to repay with equal love those who began it.

### Translation notes

- Letter 208.

### Citation (SBL)

Basil, Ep. 208 (PG 32:765d–768a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-208).

## Letter 209

- URL: https://sophiascriptura.com/fathers/basil-epistulae/207/#p-209
- Source: PG 32:768b–768c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks an unnamed friend who has stood by him in his troubles and accepts his reproach for not writing.

### Greek text

Ἀνεπίγραφος ἐπὶ ἀπολογίᾳ. Συνεκληρὼθης ταῖς λύπαις και τοῖς ὑπὲρ ἡμῶν ἀγῶσι. Τοῦτο δι ἀπόδειξιν ἔχει νεανικὴς ψυχῆς. Ὀ γὰρ τὰ ἡμέτερα οἰκονομῶν Θεὸς τοῖς τὰ μεγάλα διαφέρειν ὃν· ναμίνοις ἀγωνίσματα μείζονας ὑποθέσεις εὐδοκιμήσεων προξενεῖ. Καὶ σύ τοίνυν βάσανον τῆς περὶ τούς φίλους ἀρετῆς, ὥσπερ τὴν κάμινον τῷ χρυσίῳ. τὸν σοιντοῦ βίον προέθηκάς. Εύχόμεθα ὀῦν τῷ Θεῷ καὶ τούς λοιπούς βελτίους γενέσθαι, καὶ σε ὅμοιον ἐαυτῷ διαμεῖναι. καὶ τὰ τοιαῦτα ἐγκαλοῦντα μὴ παύσασθαι, οἷα νῦν ἐνεκάλεσας, τὴν τῶν γραμμάτων ἔνδειαν ἂντὶ μεγίστης ἀδικίας ἡμῖν προφέρων. Φίλον γὰρ τὸ ἔγκλημα, καὶ ἀνάμενε τῷ τὰ τοιαῦτα ἀπαιτεῖν ὀφλήματα. Ού γὰρ οὕτω τις ἄτοπός εἰμι φιλίας χρήστης.

### English translation (Claude)

Without address, in defence. You have been allotted a share in the griefs and the contests on our behalf. This is proof of a vigorous soul. For God, who orders our affairs, procures greater occasions of renown for those able to bear great contests. And you too have offered your own life as a test of your loyalty to your friends, as the furnace tests gold. We pray God, then, that the others may become better and that you may remain like yourself, and not cease making such charges as you have now made, bringing against us the want of letters as the greatest injustice. For the charge is a friendly one; and go on demanding such debts. For I am not so bad a payer in friendship.

### Scripture references

- Prov 17:3: echo, low confidence

### Translation notes

- Letter 209. Echo: Prov 17:3 (the furnace for gold).

### Citation (SBL)

Basil, Ep. 209 (PG 32:768b–768c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-209).

## Letters 210, 211

- URL: https://sophiascriptura.com/fathers/basil-epistulae/207/#p-210
- Source: PG 32:768c–780a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers the leading men of Neocaesarea, who had been told he came to intrigue there: he came to rest at his childhood retreat, and the real issue is the revived Sabellianism of their leaders; then (Letter 211) he thanks Olympius for a cheering letter.

### Greek text

Τοῖς κατὰ Νεοκαισάρειαν λογιωτάτοις. 1. Ὀλως οὐδὲν ἐδεόμην τὴν ἐμαυτοῦ γνώμην δημοσιεύειν ὑμῖν, οὐδὲ τὰς αἰτίας λέγειν, διʼ ἀς νυν ἒγυ ἐπὶ τῶν τόπων εἰμὶ τούτων ο καὶγὰρ ούδὶ αἴλλως τῶν φανητιὼντων ἐγὼ, οὐδὲ τὸ πρᾶγμα τοσούτων μαρτύρων ἄξιον· ἀλλʼ οἶμαι, ούχ ἃ βουλόμεθα ποιοῦμεν, ἁλλʼ ἐφʼ ἃ προκαλοῦνται ἡμας οἱ καθηγούμενοι, Ἐπεὶ ἔμοιγε 1'6 παντελῶς ἀγνοεῖσθαι πλέον ἐσπούδασται ἣ τοίς φιλοδόξοις 1'6 διαφαίνεσθαι. Ἐπεὶ δε πάντων, ὡς ἀκούω, τῶν κατὰ τὴν ὑμετέραν πόλιν τὰ ὦτα διατεθρύλληται, καὶ εἰσί τινες λογοποιοὶ, δημιουργοὶ του ψεύδους, πρὸς αὐτὸ τοῦτο μεμισθωμένοι, οἳ τὰ ἐμὰ ύμῖν ἐξηγοῦν- ται οὐκ ᾠήθην δεῖν περιιδεῖν ὑμᾶς γνώμῃ πονηρὲ καὶ φωνῇʼ ῥυπώσῃ διδασκομένους, ἀλλʼ αὐτὸς εἰπεῖν τὰ ἐμαυτοῦ ὃπως ἔχει. Ἐγὼ καὶ διὰ τὴν ἐκ παιδός μοι προς τὸ χωρίον τοῦτο συνήθειαν (ἐνταῦθα γὰρ ἐτράφην παρὰ τῇ ἐμαυτοῦ τίτθη [18] ), καὶ διὰ τὴν μετὰ ταῦτα ἐπὶ πλεῖστον διατριβὴν, ὃτε φεύγων τοὺς πολιτικούς θορύβους, ἐπιτήδειον ἐμφιλόσοφῆσαι διὰ τὴν ἐκ τῆς ἐρημίας ἡσυχίαν τό χωρίον τοῦτο καταμαθὼν, πολλῶν ἐτῶν ἐφεξῆς ἐνδιέτριψα χρόνον, καὶ διὰ τὴν νῦν τῶν ἀδελφῶν ἐνοίκησιν, βραχείας ἀναπνοῆς ἐκ τῶν κατεχουσῶν ἡμᾶς ἀσχολιῶν ἐπιτυχὼν, ἄσμενος ἦλθον ἐπὶ τὴν ἐσχατιὰν ταύτηνο οὐχ ὡς ἑτέροις ἐντεῦθεν πράγματα παρέξων, ἀλλʼ ὡς αὐτός τὴν ἐμαυτοῦ θεραπεύσων ἐπιθυμίαν. 2. Τί οὖν χρὴ πρὸς ὀνείρους καταφεύγειν, καὶ ὀνειροσκόπους μισθοῦσθαι, καὶ ἐν ταῖς πανδήμοις ἐστιοίσεσιν ἡμᾶς ποιεῖσθαι παροίνιον διήγημας Ἐγώ γὰρ, εἶκαὶ παρʼ ἄλλοις τισὶν ἦσαν αἱ δ ιαβολαι, ὑμᾶς ἂν τῆς ἐμαυτοῦ γνώμης μάρτυρας παρεστησάμην. Καί νῦν ἀξιῶ αύτῶν ἕκαστον τῶν παλαιῶν ἐκείνων ἀναμνησθῆναι, ὅτε ἐκαλει μὲν ἡμᾶς ἠ πόλις ἐπὶ τὴν τῶν νέων ἐπιμέλειαν, πρεσβεία δὲ παρῆν τῶν παρʼ,ὑμῖν ἀνδρῶν οἱ ἐν τελει· μετά δὲ ταῦτα, ὅπως πανδημεὶ πάντες περιχυθέντες ἡμᾶς, τί μὲν ούχὶ διδόντες ; τί δε ούχ ὑπισχνούμενοι ; ὅμως κατασχεῖν ἡμᾶς οὐκ ἠδυνήθησαν. Πῶς οὖν ὁ τότε καλούμενος οὐχ ὑπακούων, νῦν ἐπεχείρουν ἄκλητος εἰσωθίζεσθαι; πῶς δέ ό τοὺς ἐπαινοῦντας με καὶ θαυμάζοντας ἀποφεύγων, ἔμελλον οἶν νῦν διώκειν τούς διαβαλλοντας; Μὴ οἰηθῆτε, ὦ ἄριστοι ούχ οὔτως εῦωνα τά ἡμέτερα. Ούτε γὰρ ἆν τις ἀκυβερνήτου πλοίου σωφρονῶν ἐπιβαίη, οὒτε Ἐκκλησία παραβάλοι, ᾖτόν κλύδωνα καὶ τὴν ζάλην ούτοὶ οἱ ἐπὶ τῶν οἰάκῶν καθεζόμενοι ἐμποιοῦσι. Πόθεν γὰρ γέγονε θορύβου πλήρης ἡ πόλις, ὅτε οἱ μεν ἔφευγον, ούδενὸς διώκοντος, οἰ δὲ ὑπεξῄεσαν, οὐδενὸς ἐπιόντοςʼ χρησμολόγοι δε καὶ ὀνειροσκόποι ποίντες ἐμορμολύττοντο; πόθεν ἂλλοθεν ταῦτα; Ἠ οὐχὶ καὶ παιδὶ γνώριμον, ότι ἐκ τῶν ἡγουμένων τοῦ πλήθουςς ὧν τὰς αἰτίας τῆς ἔχθρας ἐμοὶ μὲν ούκ εὐπρεπὲς λέγειν, υμῖν δε πνορᾲν καὶ πάνυ ῥᾴδιον. Ὀταν γὰρ ἡ μὲν πικρία καὶ ἠ διάστασις μηδεμίαν ἔχοι ὑπερβολήν εἰς χαλεπότητα, ἠ δε τῆς αἰτίας ἐξήγησις ἀνυπόστατος παντελῶς καὶ καταγέλαστος ᾖ, δῆλόν ἐστι τῆς ψυχῆς τὸ ἀρρώστημα, ἀλλοτρίοις μὶν ἀγαθοῖς ἐπισυμβαῖνον, οἰκεῖον δέ καὶ πρῶτον κακὸν ὑπάρχον τῷ κεκτημένῳ. Οἷς καὶ αλλο δή τι χάριεν πρόσεστιν. Ἀμυσσόμενοι γὰρ ἐν τῷ βάθει καὶ ὀδυνώμενοι, ἐκλαλῆσαι τὴν συμφορὰν ὑπὸ τῆς ἁίσχύνης οὐκ ἰπιτρίπονται. Τοῦτο μὲν οὖν οὐκ ἐκ τῶν πρὸς ἡμᾶς μόνον, ἀλλὰ καὶ ἀπὸ τοῦ λοιποῦ βίον γνώριμον ἐστι τῆς ψυχῆς αὐτῶν τὸ πάθημα· εἰ δί καὶ ἀγνοοῖτο, οὐ μεγάλη ζημία τοῖς πράγμασι, Τὴν δὲ ἀληθεστάτην αἰτίαν διʼ εν φενκ-ἡν ἡμῶν τήν συντυχίαν τίθενται, pared!”σαν ῖο-ως τοὺς πολλοὺς ὑμῶν, ἐγὼ διδάξω. ’ωʼ ακουσατε. 3. Πίστεως διαστροφή παρʼ ὑμῖν μιλετᾶται, μὲν τοῖς ἀποστολικοίς καὶ εὖαγγελικοις δόγμασιν, ἐχθρὰ δὲ τῇ παραδόσει τοῦ μεγάλου ὡς ἄληθες Γρηγορίου, καί τῶν ἑφεξῆς ἀπʼ ἐκείνου μέχρι τοῦ μακαρίου Μουσῶνίον· οὗ τὰ διδάγματα ἔναυλα ὕμιν ὶστιν ἔτι καὶ νῦν δηλονότι. Τὸ γὰρ τοῦ Σαβιλλίου κακὸν, πάλαι μὲν κινηθὲν, κατασβεσοὶν σιτῇ τηραδοτει τοῦ μεγάλου, ἐπιχειροῦσι νῦν ὃ.. νεοῠσοαι οὗτοι, οἱ φόβῳ τῶν ἐλέγχων τοὺς καθʼ ἡμᾶυ ὀνείρους πλάττοντες ἈΠʼ ὑμεῖς τὰς οἰνοβαρετς atlφαλάς, οἷς ό ἐκ τῆς κραιπάλης ἁναφιρόμιτος ἀτμός, εἶτα ἐγκυμαίνωνσὶΒ), χαταφαντάζει, χαίρειν ἕεφὺτες, παρὰ τῶν ἐγρηγορότων ἡμῶν, καὶ διὰ τὸν τοῦ Θεοῦ φοβον μὴ δυναμένων ἡσυχάζειν, τὴν βλάβην ὑμῶν ἀκούσατε. Ἰουδαϊσμος ἔστινδιασᾶλίς-ροςΥ ἓν προσχήματι Χριστιανισμοῦ τῷ ὁητιλικώ κηρύγματι ἐπεισαγόμενος. Ὀ γάρ ἓν πρᾶγμα πολυπρὴσωπον λῖγων Πατέρα καὶ Υίόν καὶ ἄτιον Πνεῦμα, καὶ μίαν τῶν τριῶν τὴν ὑπόστασιν iure» θέμενος, τι οἶλλο ποιεῖ, ἡ οὖχὶ ἀρνεῖται μὶν τήν προαιώνιον τοῦ Moror/nvi; ὕπαρξιν; ἀρνεῖται δί καὶ τὴν οἰκονομικὴν αὑτοῦ πρὸς ἀνθρώπους ἔπιθι. ομίαν, τὴν εἱς ᾀὸου κάθοδον, τὴν ἀνάστασιν, τὴν κρίσιν· ἀρνεῖται δὲ καὶ τὰς ἰδιαζούσας τοῦ [Iutiματος ὶνεργείας. Παρά δὲ ὑμῖν νῦν καὶ παναὸτερα ἀκούω τολμᾶσθαι τοῦ ματαὸιφρονος Σαβελὶὼυ. Λέγονσι γὰἀ, ὡς οἱ ἀκηκοότες φασὶ, διατάξισοαι τοὺς παρʼ ὑμῖν σοροὺς καὶ λέγειν, ὃτι ὄνομ τοῦ Move-fimi}; οὐ παρδέδοται, ὄνομα δὶ τοῦ ἆντικειμένου ἑστί- xui. ἐπὶ τούτῳ γάννυσθαι μὶν, καὶ μέγα φρονεῖν, ὡς ἐπὶ οἰκείῳ εὑρήματι. Εἴρηται γὰρ, φησίν· Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐκ ἓλοίβςτέ με· ἐὰν ἄλλος ἵλθῃ ἄν τῷ ἰδίῳ ὀνόματι, ἐκεῖνον λήψεσθε. Καὶ διὰ τὸ 4. Ταῦτα ἐρυθριῶν ἔγραφον ὑμῖν,ὃτι ἀγ (liga. τον τῷ ἀνθρώπῳ τοῦ Θεοῦ Μελετίῳ τῷ ἐπισκόπῳ, καὶ λαὸόντες παρʼ αὐτοῦ τὰς προσηκούσας ἀποκρίσεις, ὡς αἱ τῶν τεράτων μητέρες ἐπαισχυνόμεναι τοῖς πηρώμασι τῆς φύσεως, οὕτω καὶ αὐτοὶ τὰς αἰσχρὰς ἑαυτῶν ὠδῖνας τῷ προσήκοντι σκότῳ κατακρύψαντες τιθηνοῦνται. Καθῆκεν δέ τινα πεῖραν διʼ ἐπιστολῆς καὶ πρὸς τὸν ὁμόψυχον ἡμῶν Ἂνθιμον τὸν Τυάνων ἐπίσκοπον · ὡς ἄρα Γρηγορίου eludare; ἐν ἐκθέσει Πίστεως Πατέρα καὶ Υίὸν ἐπινοίᾳ. μὲν εἶναι δύο, ὑποστάσει δέ ἐν. Τοῦτο δέ ὅτι οὐ δογματικῶς εἴρηται, ἀλλʼ ἀγωνιστικῶς ὲν τῇ πρὸς Alliaνὺν διαλέξει, οὐκ ἠδυνήθησαν συνιδεῖν οἱ ἐπὶ λεπτότητι τῶν φρενῶν ἑαυτοὺς μακαρίζοντες. Ἐν ᾖ πολλὰ τῶν ἀπογραψαμένων ἐστὶ σφάλματα, ὡς ἐπʼ αὐτῶν τῶν λέξεων δείξομεν ἡμεῖς, ἐὰν ό Θεὸς θέλῃ. Ἔπειτα μέντοι τὸν ’Ἕλληνα πείθων, οὐχ ἡγεῖτο χρῆναι ἀκριβολογεῖσθαι περὶ τὰ ῥήματα· ἀλλʼ ἐστιν ὅπη καὶ συνδιδόντα τῷ ἔθει τοῦ ἐναγομένου, ὡς ἂν μὴ ἀντιτείνοι πρὸς τὰ καίρια. Διὸ δὴ καὶ πολλὰς ἂν εὕροις ἐκεῖ φωνὰς, τὰς νῦν τοῖς αξρετικοῖς μεγίστην ἰσχὺν παρεχομένας· ὡς τὸ κτίσμα, καὶ τὸ ποίημα, καὶ εἴ τι τοιοῦτον. Πολλά δὲ καὶ περὶ τῆς πρὸς τὸν ἄνθρωπον συναφείας εξρημένα εἰς τὸν περὶ τῆς θεότητος ἀναφέρουσι λόγον, οἱ ἀπαιδεύτως τῶν γεγραμμένων ἀκούοντες · ὁποῖόν ἐστι καὶ τοῦτο, τὸ παρὰ τούτων περιφερόμενον. Εὖ γὰρ εἰδέναι χρὴ, ὅτι, ὥσπερ ὁ τὸ κοινὸν τῆς οὐσίας μὴ ὁμολογῶν είς πολυθεῖαν ἐκπίπτει, οὕτως ὁ τὸ ἰδιάζον τῶν ὑποστάσεων μὴ διδους εἰς τὸν Ἰουδαῖσμὸν ὑποφέρεται. Δεῖ τὴν διάνοιαν ἡμῶν οίονεὶ ἐπερεισθεῖσαν ὑποκειμένῳ τινὶ, καὶ ἐναργεῖς αὑτοῦ ἐντυπωσαμένην τοὺς χαρακτῆρας, οὕτως ἐν περινοίᾳ γενέσθαι τοῦ ποθουμένου. Μὴ γὰρ νοήσαντες τὴν πατ ρότητα, μηδὲ περὶ ὃν ἀφώρισται τὸ ἰδίωμα τοῦτο ἐνθυμηθέντες, πῶς δυνατὸν Θεοῦ Πατρὺςωιί) ἔννοιαν παραδέξασθαι; Οὐ γὰρ ἐξαρκεῖ ί διαφορὰς προσώπων. ἀπαριθμήσασθαι, ἀλλὰ χρὴ ἕκαστον πρόσωπον ἐν ὑποστάσει ἀληθινῇ ὑπάρχον ὁμολογεῖν. Ἐπεὶ τόν γε ἀνυπόστατον τῶν προσώπων ἀναπλασμὸν οὐδὲ ὁ Σαὸέλλιος παρῃτήσατο, εἰπὼν τὸν αὐτὸν Θεὸν, ἐνα τῷ ὑποκειμένῳ όντσ, πρὸς τὰς ἑκάστοτε παραπιπτούσαςχρείας μεταμορφούμενον, νῦν μὲν ὡς Πατέρα, νῦν δὲ ώς Υἰὸν, νῦν δέ ὡς Πνεῦμα ἆγιον διαλέγεσθαι. Ταύτην πάλαι. κατασβεσθεῖσαν την πλάνην ἀνανεοῦνται νῦν οἰ τῆς ἁνωνύμου ταύτης αἱρέσεως ἐφενρεταιο οἱ τὰς ὐποστάσεις ἀθετοῦντες, καὶτὸ ὄνομα τοῦ Υἱοῦ τοῦ Θεοῦ ἀπαρνούμενοι. Οὓς, έάν μὴ παύσωνται λαλοῦντες κατά τοῦ Θεοῦ ἀδικίαν, ὀδύρεσθαι χρὴ μετά τῶν ἀρνησιχρίστων. 6, Ταῦτα ἀναγκαίως ὑμῖν διεστειλάμεθα, ἱνα τὰς ἀπὸ τῶν πονηρῶν διδαγμάτων βλάβας φυλάξησθε. Τῷ ὄντι γὰρ, εἰ χρὴ τὰς πονηρὰς διδασκαλίας τοῖς ὁλεθρίοις φαρμάκοις ἐξομοιοῦν, ὡς οἱ παρʼ ὑμῖν ὀνειροσκόποι φασὶ, ταῦτα ἐστι καὶ κώνειον, καὶ ἀκόνιτον, καὶ εἶ τι ἕτερον φάρμακον ἀνδροφόνον. Ταῦτα ψυχῶν δηλη· τήρια, οὐχ οἱ ἡμέτεροι λόγοι, ἅπερ αἱ οἰνόπληκτοι μήνιγγες ἐκβοῶσι, πολυφάνταστοι οὖσαι διὰ τό πάθοςʼ δῦς, εἴπερ ἓσωφρόνουν, ἐχρῆν εἰδέναι, ὃτι ταῖς ama..τοις καὶ πάσης κηλῖδος κεκαθαρμέναις ψυχαῖς τό προφητικὸν ἐναυγάζει χάρισμα. Οὔτε γὰρ κατόπτρῳ ῥυπῶντι δυνατὸν τῶν εἰκόνων δέξασθαι τὰς ἐμφάσεις, οὔτε ψυχήν ταῖς βιωτικαῖς προειλημμένην μερίμναις, καὶ τοῖς ἐκ τοῦ φρονήματος τῆς σαρκός ἐπισκοτουμένην πάθεσι, δυνατὸν ὑποδέξασθαι τοῦ ἀγίου Πνεῦματος τὰς map-pug. Οῦ γὰρ πᾶν ἐνύπνιον εὐθὺς προφητεία, ὥς φησι Ζαχαρίας. Κύρίος ἐποίησε φαντασίαν, καὶ ὑετὸν χειμερινὸν, διότι οἱ ἀποφθεγγόμενοι ἐλάλησαν κόπους, καὶτὰ ἐνύπνια ψευδῆ ἐλάλουν. Οὗτοι δὲ κάκεῖνο ἀγνοοῦσιν, οἱ κατὰ τόν Ἠσαίαν ἐνυπνιαζόμενοι καὶ κοίτην φιλοῦντες νυστάξαι, ὅτι πολλάκις ἐνέργεια πλάνης ἀποστέλλεται ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Καὶ ἔστι πνεῦμα ψευδὲς, ὃ, ἐν τοῖς ψευδοπροφήταις γενόμενον, τὸν Ἀχαὰβ ἐξηπάτησε. Ταῦτα εἰδότες, fc? ει μὴ τοσοῦτον ὑπεραρθηναι, ὥστε ἑαυτοῖς προφητείαν προσμαρτυρεῖν, οἱ γε δείκνυνται καὶ τοῦ οἰωνοσκόπον Βαλαὰμ τῆς ἀκριβείας ἀπολειπόμενοι. Ὃς, ὑπό τοῦ βασιλέως τῶν Μωαβιτῶν ἐπὶ μεγίσταις δωρεαῖς μετακληθεις, οὐκ ἠνέσχετο ἀφεῖναι φωνὴν παρὰ τό βούλημα τοῦ Θεοῦ, οὐδὲ ἀράσασθαι τόν Ἰσραὴλ, ὃν οὐκ ἀρᾷται Κύριος. Εἰ μὲν οὖν ταῖς ἐντολαῖς τοῦ Κυρίου αί κατά τὸν ὕπνον αὐτῶν φαντασίαι συντρέχουσιν, ἀρκείσθωσαν τοῖς Εὐαγγελίοις, οὐδεμιᾶς βοηθείας ἐκ τῶν ὀνείρων εἰς τὴν ἀξιοπιστίαν προσδεομένοις· εἰ δι ό μὲν Κύριος τὴν ἑαυτοῦ εἰρήνην ἀφῆκεν ἡμῖν, καὶ ἐντολὴν καινὴν ἔδωκεν ἡμῖν, ἵνα ἀγαπῶμεν ἀλλήλους, τὰ δε ὀνείρατα μάχην καὶ διάστασιν καὶ ἀγάπης ἀφανισμὸν ὑφηγεῖται · μη διδότωσαν καιρὸν τῷ διαβόλῳ δ ιά τοῦ ὕπνου ταῖς ψυχαῖς αὐτῶν ἐπιβαίνειν· μηδὲ κυριώτερα ποιείτωσαν τὰ παρʼ ἑαυτῶν φαντάσματα τῶν σωτηρίων δ ιδ ἀγμάτων. Ὀλυμπίῳ. Καὶ τοῖς γράμμασιν ἐντυχὼν τῆς τιμιότητος σου, ἡδίων ἐμαυτοῦ καὶ εὖθυμότερος ἐγενόμην καὶ τοίς ποθεινοτάτοις υἱέσιν εἰς ὁμιλίαν ἐλθὼν1 αὐτόν σε ἔδοξα καθορᾲν. Οἳ, πᾶνυ μου τὴν ψυχὴν κεκοικωμένην παραλαβόντες, οὕτω διέθηκαν, ὥστε ἐπιλαθέσθαι με τοῦ παρʼ ὑμῖν κωνείου,ὁ οἱ ὁνειροπὼλαι καὶ ὁνειροκάπηλοι, εἰς τὴν τῶν ἐκμισθωσαμένων αὐτοὺς χάριν, καθʼ ἡμῶν περιφέρουσιν. Ἐπιστολὰς δὲ τὰς μὲν ἔπεμψα, τὰς δὲ καὶ εἰς ὕστερον δώσομεν, ἐὰν ἐθελῃς. Μόνον εἴη τι ὄφελος παρʼ αὐτῶν τοῖς λαμβάνον σιν.

### English translation (Claude)

To the notables of Neocaesarea. 1. I had no need at all to make my intention public to you, nor to tell the reasons why I am now in these parts; for I am not otherwise one of those who like to be seen, nor is the matter worthy of so many witnesses. But, I think, we do not do what we wish, but what our leaders challenge us to do. For my part I have been more eager to remain wholly unknown than lovers of glory are to be conspicuous. But since, as I hear, the ears of everyone in your city have been filled with talk, and there are certain story-makers, craftsmen of falsehood, hired for this very purpose, who interpret my affairs to you, I did not think I should look on while you were taught by a wicked mind and a filthy voice, but should tell you myself how my affairs stand. I, both because of the familiarity with this place I have had from childhood (for here I was brought up by my grandmother), and because of my very long stay here afterwards, when, fleeing the tumults of public life and finding this place suitable for the practice of philosophy because of the quiet of its solitude, I spent many years here in succession, and also because of the brothers who now dwell here, having obtained a brief breathing space from the business that holds us, gladly came to this remote place, not to cause trouble to others from here, but to satisfy my own longing. 2. Why, then, must they resort to dreams, and hire interpreters of dreams, and make us into a drunken tale at public feasts? For even if the slanders had been among some others, I would have brought you forward as witnesses of my intention. And now I ask each of you to remember those old days, when the city called us to the care of the young, and an embassy of the men in office among you was present; and how after that you all poured around us in a body, offering everything, promising everything; yet you could not hold us. How, then, could I, who did not obey when I was called then, now be trying to push my way in uninvited? And how should I, who fled from those who praised and admired me, now pursue those who slander me? Do not think, excellent men, that our affairs are so cheap. For no one in his senses would board a ship without a helmsman, nor commit himself to a church in which those who sit at the helm themselves raise the surge and the storm. For whence did the city become full of tumult, when some fled with no one pursuing, and some slipped away with no one attacking, and oracle-mongers and dream-interpreters all scared people with bogeys? Whence else? Is it not plain even to a child that it comes from the leaders of the multitude? The causes of their enmity it is not seemly for me to tell, but it is very easy for you to see them. For when the bitterness and the division admit no excess of harshness, while the explanation of the cause is altogether baseless and laughable, the sickness of the soul is plain: it fastens on the goods of others, but is the first and proper evil of the one who has it. They have another pretty trait besides: stung in their depths and in pain, they are not allowed by shame to speak out their misfortune. This affliction of their soul is known not only from their dealings with us but from the rest of their life; and even if it were unknown, it would be no great loss to affairs. But the truest cause for which they flee meeting us, which perhaps escapes most of you, I will teach you; listen. 3. A perversion of the faith is being practised among you, hostile to the apostolic and evangelical doctrines, hostile to the tradition of the truly great Gregory and of those after him down to the blessed Musonius, whose teachings are surely still ringing in your ears. For the evil of Sabellius, stirred up long ago and quenched by the tradition of the great man, these men are now attempting to renew, who out of fear of being refuted fabricate dreams about us. But you, bidding farewell to the wine-heavy heads, which the fumes rising from the drinking bout, then surging up, fill with phantoms, hear about your harm from us who are awake and cannot keep quiet because of the fear of God. Sabellianism is Judaism brought into the preaching of the gospel under the guise of Christianity. For he who says that Father, Son, and Holy Spirit are one thing with many faces, and makes the hypostasis of the three one, what else does he do but deny the pre-eternal existence of the Only-begotten? He denies also his sojourn among men in the dispensation, the descent into Hades, the resurrection, and the judgment; he denies also the operations proper to the Spirit. And I hear that among you things even more foolish than those of the vain-minded Sabellius are now being dared. For they say, as those who heard it report, that your wise men insist that the name of the Only-begotten has not been handed down, but the name of the adversary has; and they rejoice in this and are proud of it, as their own discovery. 'For it is said,' he says, 'I have come in my Father's name, and you did not receive me; if another comes in his own name, him you will receive.' And because … 4. I blush to write this to you, because … to the man of God, Meletius the bishop, and having received from him the fitting answers, like the mothers of monsters who are ashamed of the deformities of nature, so they too hide their own shameful offspring in fitting darkness and nurse them there. And he made an attempt by letter also on our like-minded Anthimus, bishop of Tyana, on the ground that Gregory said in an exposition of faith that Father and Son are two in thought, but one in hypostasis. That this was said not dogmatically but controversially, in the dispute with Aelian, those who congratulate themselves on the subtlety of their wits could not see. There are many errors of the copyists in that dispute, as we shall show from the very words, God willing. Then, in persuading the pagan, he did not think it necessary to be exact about words; but in places he even made concessions to the habits of the one he was leading, so as not to oppose him on the main points. That is why you would find there many expressions which now give great strength to the heretics, such as 'creature' and 'thing made' and the like. And many things said about the union with man are referred to the account of the godhead by those who hear the writings without learning; like this one which they carry about. For one must know well that, as he who does not confess the commonness of the essence falls into polytheism, so he who does not grant the distinctiveness of the hypostases is carried away into Judaism. For our mind must, as it were, rest upon some subject and impress its clear features on itself, and so come to an understanding of what it seeks. For if we have not understood fatherhood, nor considered the one whom this property marks off, how can we receive the conception of God the Father? For it is not enough to enumerate differences of persons, but one must confess that each person subsists in a true hypostasis. For even Sabellius did not reject an unsubstantial fashioning of persons, saying that the same God, being one in subject, transformed himself according to the needs arising at each time, and spoke now as Father, now as Son, now as Holy Spirit. This error, long extinguished, the inventors of this nameless heresy are now renewing, who reject the hypostases and deny the name of the Son of God. Unless they cease speaking unrighteousness against God, they must be lamented along with the deniers of Christ. 6. We have of necessity laid these things down for you, so that you may guard against the harm of wicked teachings. For truly, if wicked teachings must be likened to deadly drugs, as your dream-interpreters say, these are hemlock and aconite and any other man-killing drug. These are the poisons of souls, not our words, which those wine-struck brains cry out, full of phantasms because of their condition; who, if they were sober, ought to know that the prophetic gift shines on souls that are pure and cleansed of every stain. For neither can a dirty mirror receive the reflections of images, nor can a soul preoccupied with the cares of life and darkened by the passions of the mind of the flesh receive the illuminations of the Holy Spirit. For not every dream is at once prophecy, as Zechariah says: 'The Lord made appearances, and winter rain; for those who utter oracles spoke troubles, and spoke false dreams.' These men, who according to Isaiah dream and love to slumber on their beds, do not know this either: that often a working of error is sent upon the sons of disobedience. And there is a lying spirit, which, coming into the false prophets, deceived Ahab. Knowing these things, they ought not to be so lifted up as to bear witness to prophecy in themselves, since they are shown to fall short even of the exactness of the augur Balaam; who, summoned by the king of the Moabites with very great gifts, would not utter a word against the will of God, nor curse Israel, whom the Lord does not curse. If, then, the phantasms of their sleep agree with the commandments of the Lord, let them be content with the Gospels, which need no help from dreams to be believed; but if the Lord left us his peace and gave us a new commandment, that we love one another, while the dreams lead to strife and division and the destruction of love, let them not give the devil occasion to come upon their souls through sleep, nor make their own phantasms more authoritative than the saving teachings.
[Letter 211] To Olympius. When I read the letter of your honour, I became happier and more cheerful than my usual self, and when I came into conversation with your most beloved sons I seemed to see you yourself. Finding my soul very troubled, they so disposed it that I forgot the hemlock among you, which the dream-sellers and dream-peddlers carry about against us, to please those who hired them. Some letters I have sent, and others we will give later, if you wish. Only may there be some benefit from them to those who receive them.

### Scripture references

- John 5:43: quotation, high confidence
- Prov 28:1: allusion, medium confidence
- Ps 75:5 (74:6 LXX): allusion, medium confidence
- Zech 10:2: quotation, high confidence
- Isa 56:10: allusion, high confidence
- 2 Thess 2:11: allusion, high confidence
- Eph 2:2: allusion, medium confidence
- 1 Kgs 22:22: allusion, high confidence
- Num 22:18: allusion, high confidence
- Num 23:8: allusion, high confidence
- John 14:27: allusion, high confidence
- John 13:34: allusion, high confidence
- Eph 4:27: allusion, high confidence

### Translation notes

- This staged ref holds Letter 210, to the notables of Neocaesarea, and Letter 211, to Olympius. In Letter 210 the end of section 3, all of section 4, and the start of section 5 are lost in the scan (marked "…"; NPNF² 8 has them: the Neocaesarean leaders' argument from Matt 28:19, "in the name" not "names", and Basil's answer). The scan prints a passage of section 5 twice; the second copy is kept and the first removed by a logged correction, and a Migne note is removed. Gregory is Gregory Thaumaturgus; the dispute with Aelian is his lost dialogue. Sabellianism is called "Judaism ... under the guise of Christianity" in Basil's own words. Quotations and allusions: John 5:43; Prov 28:1; Ps 75:5; Zech 10:1–2; Isa 56:10; 2 Thess 2:11; Eph 2:2; 1 Kgs 22:22; Num 22:18; Num 23:8; John 14:27; John 13:34; Eph 4:27.

### Citation (SBL)

Basil, Ep. 210 (PG 32:768c–780a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-210).

## Letters 212, 213

- URL: https://sophiascriptura.com/fathers/basil-epistulae/207/#p-212
- Source: PG 32:780b–784d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil regrets missing his old friend Hilarius and laments the slanders spread against him by Anomoeans and the party of the middle way; then (Letter 213) he thanks a pious friend for a consoling letter and asks his advice about a summons to court.

### Greek text

Ἱλαρίῳ. l. Ἐμὲ δὲ τι oin πεπονθέναι, ἦ τίνα γνώμην ἐσχηκέναι, ἐπειδὴ ἐπεδήμησα ’μὲν τῷ Λαζιμῶνι, ἔμαθον δὲ ὀλίγαις ὕστερον ἡμέραις τῆς παρουσίας ἡμῶν ἐξεληλυθέναι σου τὴν λογιότητα; Οὐ γὰρ μόνον διὰ τὸ ἐκ παιδὸς θαῦμα ὁ ἔσχον περὶ σὲ, εὐθὺς ἀπὸ διατριβῶν αὐτῶν ἀεὶ πολλοῦ ἀξίαν ἐθέμην τὴν ὁμιλίαν σου, ἀλλὰ καὶ διὰ τὸ μηδὲν οὑτω σπουδαῖον εἰναι νῦν,ὠς φιλαλήθη φυχὴν, ὑγιὶς τῶν πραγμάτων τὸ κριτήριον κεκτημένην· ὅπερ ἡγούμεθα παρὰ σοὶ διασώζεσθαι. Καὶ γὰρ τῶν λοιπών τοὺς πλείστους ὁρῶμεν, ὥσπερ ἐν ταῖς ἱπποδρομίαις, τοὺς μὲν ὡς τούτους, τοὺς δὲ ὡς ἐκείνους διῃρημένους, χαὶ συνεκβοῶντας τοῖς στασιάζουσι. Σὲ δὲ, καὶ φόβου καὶ θεραπεῐας καὶ παντὸς ἀγεννοῦς πάθους ὑψηλότερον ὄντα, εἰκὸς ὀφθαλμῷ ὑγιαίνοντι καθορᾷν τὴν ἀλήθειαν. Καὶ γὰρ αἰσθάνομαί σου μὴ παρέργως ἔχοντος πρὸς τὰ τῶν Ἐκχλησιὼν, ὅπου γε καὶ πρὸς ἡμᾶς ἔπεμψας τινα περὶ τούτων ἐπιστολὴν, ὡς ἐν τοῖς ἔναγχος τούτοις ἐδήλους γράμμασιν, ἣν τίς ὁ παραλαβὼν ὥστε διακομίσαι, ἡδέως ἄν μάθοιμι, ὥστε εἰδέναι τόν ἀδῑκήσαντα. Οὐ γὰρ ἐνέτυχόν πω γράμμασι σοῖς πρὸς ἡμᾶς περὶ τουτων. 2. Πόσου ποτʼ ἆν οὖν οἴει πρίασθαι με τὴν ὁμιλίαν aeu, 13sz τοῦ γνωρίσαι μέ σοι τὰ λυποῦντά με (φέρει γὰρ, ὡς οἶσθα, καὶ τὸ ἐξειπεῖν ῥᾳστώνην τινὰ τοῖς ὀδυνωμένοις), ἀποκρίνασθαί τε περὶ τῶν ἐπιζητουμένων οὐ γράμμασιν ἀψύχοις καταπιστεύσαντα, αλλʼ αὐτὸν διʼ ἓμαυτου ἐναργῶς λέγοντα ἕκαστα, καὶ ἐπεξιόντα. ΟΞ γὰρ ἔμψυχοι λόγοι δραστικωτέραν ἔχουσι τὴν πειθώ· πρὸς τε τὸ εὐεπιχείρητον καὶ πρὸς συκοφαντίαν εὐάλωτον οὐκέτι ὅμοιοι τοῖς γεγραμμένοις εἰσί. Καὶ γὰρ οὐδὲν ἀτόλμητον λοιπὸν οὐδενὶ, ὅπου γε καὶ οἱ τὰ μέγιστα παρʼ ἡμῶν πιστευθέντες, οὓς ᾐσθανόμεθα, μετὰ τῶν ἀνθρώπων ὁρῶντες, ὡς μεῖζόν τι ὄντας ἦ κατά ἄνθρωπον, οὗτοι κατεδέξαντο συγγράμματά τινος τὰ ὁποῖα δήποτε ὡς ἡμέτερα παραπέμπειν· καὶ ἐπʼ αὐτοῖς διαβάλλειν ταῖς ἀδελφότησιν, ὡς μηδὲν λοιπὸν τοῦ ἡμετέρου ὀνόματος φευκτότερον εἶναι τοῖς ιῦλαβἐσι. Τὸ ’γὰρ ἀγνοηθῆναι γενόμενος ἐξ ἀρχῆς ἐπιτηδεύσας. ὡς οὐκ οἶδα εἶ τις ἀλλος τῶν ἐπεσκεμμένων τὴν ἀνθρωπίνην ἀσθένειαν νυν, καθάπερ τὸ ἐναντίον προελόμενος πᾶσιν ἀνθρώποις γνώριμον ἐμαυτὸν καταστῆσαι, οὕτω πανταχοῦ γῆς, προσθήσω δὲ, ὅτι καὶ θαλάσσης, διατεθρύλλημαι. Οἳ τε γὰρ τὸν ἔσχατων ὅρον τῆς ἀσεβείας ἐπιτηδεύοντες, καὶ τὸ ἄθεον τῆς ἀνομοιότητος δόγμα ταῖς Ἐκκλησίαις ἐπάγοντες, πρὸς ἐμὲ τὸν πόλεμον ἔχουσιν· οἱ τε τὴν μέσην ἐλαύνοντες, ὡς οἴονται, καὶ ἀπὸ μὲν τῶν αὑτῶν ἐκείνων ἀρχῶν ὡρμημένοι, τῇ δὲ τῶν λογισμῶν ἀκολουθίᾳ μὴ ἐφιέντες διὰ τὸ ὑπεναντιον ταῖς ἀκοαῖς τῶν πολλῶν, ὑμᾶς δυσχειραίνουσι καὶ πλύνουσι μὲν ταῖς λοιδορίαις, ἐφʼ ὅσον δύνανται, οὐδεμιᾶς δὲ ἀπέχονται τῆς ἐπιβουλῆς εἰ καὶ ὅτι ὁ -Κύριος ἀπράκτους αὐτῶν ’τὰς ἐγχειρήσας ἐποίησε. Ταῦτα πῶς οὐ λυπηράςπῶς ουχὶ ὀδυνηράν μοι τὴν ζωὴν κατασκευάζοντα; ὃς γε μίαν τίεθεμαι τῶν κακῶν παραμυθίαν, τὴν ἀσθένειαν τῆς σαρκὸς, ὑφʼ ἧς πέπεισμαι μή πολὺν χρόνον παραμένειν τῆ δυστήνῳ ταύτῃ ζωῇ. Καὶ ταῦτα μὶν εἰς τοσοῦτον. Σὲ δὲ ἐπὶ τοῖς πάθεσι τοῦ σωματος παρακαλῶ μεγαλοφυῶς καὶ ἀξίως τοῦ καλέσαντος ἡμᾶς Θεοῦ διακεῖσθαιʼ ὃς, ἐὰν ἴδῃ ἡμᾶς μετʼ εὐχαριστίας δεξαμένους τὰ παρόντα, ἧ ἐπανὴσει τὰ λυποῦντα, ὡς ἐπὶ τοῦ Ἰὼβ, ἢ τοῖς μεγάλοις στεφάνοις τῆς ὑπομονῆς ἀμειψεται ἐν τῇ μετά ταύτην τὴν ζωὴν ἡμῶν καταστασει. ’Δνεπίγραφος, ἐπὶ ἀνδρὶ εὐσιβιῖ. l. Κύριος ὁ παρασχόμενος μοι ταχεῖαν im. ταῖς ολίψισι τήν ἀντίληψιν, αὐτὸς σοι τῆς ἀναπαύσεως, ἣν ἀνιπαυσας ἡμᾶς ἄν τῇ παρούσῃ διὰ τοῦ γράμματος ἔπισκὲψει, παράσχοιτο τὴν ἀντίληψιν, τῇ ἀληθινῇ καὶ μεγάλῃ εὐφροσύνῃ τοῦ πνεύματος τόν ἐπὶ τῇ παρακλήσει μισθὸν τῆς ταπεινώσεως ἡμῶν ἀποπληρῶν. Ἔτυχον γάρ πως τὴν ψυχὴν κεκακωμένος, ἐν πολυανθρὼπῳ συλλήψοι χτηνώὸη τινὰ καὶ παντελῶς ἄλογον τοῦ λαοῦ καταμαθὼν ῥᾳθυμιαν, καὶτῶν ἀγόντων αὐτοὺς παλαιὰν καὶ δνσὃιόροωτον συνήθειαν τοῦ κακοῦ. Ἐπεὶ δε εἶδον τὰ γραμματα καὶ τὸν ἐν αὐτοῖς τῆς ἀγάπης θησαυρόν, ὅτι ἐπέλαμψεν ἧμῑν τοῖς ἐν πικρίᾳ ςῶσι γλυκεῖαν παραμυθιαν ὁ οἰκονομῶν τὰ ἡμέτερα. Διὸ καὶ ἐπιφθέγγομαι σου τήν ὁσιότητα παρακαλῶν τὴν συνήθη παράκλησιν, μὴ διαλιπεῖν σε εὐχόμενον ὑπερ τῆς ἐλεεινῆς μου ξωῆ ς· μήποτε, τῇ φαντασια τοῦ βίου τούτου natlem. τισθεὶς, ἐπιλάθωμαι μὲν τοῦ Θεοῦ τοῦ ἐγείροντος ἀπὸ γῆς πτωχὸν, ἔπαρσιν δέ τινα παθὼν, εἰς κρῖμα ζαπέσω τοῦ διαβόλου· ῥᾳτυμήσας δι τῆς οἰκονομίας, ια. θεὺδων ὑπὸ τοῦ Δεσπότου καταληφθὼ, ἦ καὶ διὰ τῶν βλαβερῶν ἔργων προστιθεὶς, καὶ τύπτων τὴν συνείδησα τῶν συνδούλων, ᾖ καὶ μετὰ τῶν μεθυόντων fluitem; ἐν τῇ ὃιχαιοκρισίᾳ τοῦ Θεοῦ πάθω τὰ τοῖς πονηροῖς τῶν οἰκονόμων ἠπειλημένα. Παρακαλῶ οὖν σε ἐπὶ πασῃ προσευχῇ δέεσθαι τοῦ Θεου νήφειν ἡμᾶς ἐν πᾶσιν ἵνα μὴ αἰσχύνη γινώμεθα χαὶ dvenio; τῷ ὀνόματι τοῦ Χρισσ τοῦ, ἐν τῇ ἀποκαλύψει τῶν κρυπτῶν τῆς καρδίας ἠμῦν, κατά τὴν μεγάλην ἡμέραν τῆς ἐπιφανείας τοῦ Σοτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. 2. Γὶνωσκε δέ με ἓν προσδοκίᾳ εἶναι τοῦ κατʼ imiρειαν τῶν αἱρετιχῶν ὰνακληθὴσεσοαι εἰς τὸ στρατόπεδον1 ἐπὶ προφάσει δὴ τῆς εἰρήνη ς· και τοῦτο ἀκούσαντα καὶ τὸν ἐπίσκοπον τόνδε ἐπεσταλκέναι ἡμῖν σπουδασαι περὶ τὴν Μεσοποταμίαν γενέσθαι, καὶ τὸν ἐπα τοὺς ὁμοδόξους καὶ έπικρατύνοντας τὰ τῶν Ἐκκλησιῶν συναγαγόντα, μετʼ αὐτῶν ὅρμησαι πρὸς τόν βασιλέα. Ἐμοὶ δὲ τάχα μὲν οὐδὲ τὸ σῶμα αὐτό πρὸς τήν εἰ τῷ χειμῶνι ὁδοιποριαν ἀρκέσει· τέως δὲ οὐδὲ ἀναγκαῖον τὸ πρᾶγμα ἐφάνη, πλὴν εἰ μὴ αὐτὸς συμβουλεύσῃς. Ἀναμενῶ γὰρ καὶ τὴν παρὰ τῆς θεοσεβείας σου συμβουλὴν, ὥστε κρατυνθῆναι τὴν γνώμέν. Διὸ παρακαλῶ θᾶττον ἡμῖν ὃιά τινος τῶν σπουδαίων ἀδελφῶν τὸ παραστάν τῇ τελειότητι σου καὶ ἐνθέῳ συνέσει φανερωθῆναι.

### English translation (Claude)

To Hilarius. 1. What do you think I felt, or what thought did I have, when I came to Dazimon and learned a few days after our arrival that your eloquence had left? For not only because of the admiration I have had for you from boyhood, from our very days in the schools, have I always counted converse with you of great worth, but also because nothing is now so valuable as a truth-loving soul that has a sound standard for judging affairs; which we think is preserved in you. For we see most of the rest, as at the horse races, divided, some for these and some for those, and shouting along with the factions. But you, being above fear and flattery and every base passion, are likely to look on the truth with a healthy eye. For I perceive that you do not treat the affairs of the churches as a side matter, since you even sent us a letter about them, as you indicated in this recent letter; who received it to carry I would gladly learn, so as to know who wronged me. For I have never yet read any letter of yours to us about these things. 2. How much do you think I would give for converse with you, to make known to you what grieves me (for, as you know, even speaking out brings some relief to those in pain), and to answer about what you ask, not entrusting it to lifeless letters, but telling everything vividly in person and going through it point by point? For living words have a more effective persuasion; and they are not like written words in being easily attacked and easily caught by calumny. For nothing is any longer beyond anyone's daring, when even those whom we trusted with the greatest things, whom we regarded, when we saw them among men, as something greater than human, have consented to circulate certain writings of someone, of whatever sort, as ours, and on account of them to slander us to the brotherhoods, so that nothing is now more to be shunned by the devout than our name. For though from the beginning I made it my study to be unknown, to a degree I doubt any other of those who have considered human weakness has done, now, as though I had chosen the opposite, to make myself known to all men, I have been talked about everywhere on earth, and I will add, on the sea too. For both those who practise the utmost limit of impiety, and bring the godless doctrine of unlikeness into the churches, make war on me; and those who, as they think, drive along the middle road, setting out from the same principles but not admitting the consequences of their reasoning because they are contrary to the ears of the many, are annoyed with us and wash us with abuse as much as they can, and abstain from no plot, though the Lord has made their attempts fruitless. How do these things not make my life grievous and painful? I count as the one consolation of my evils the weakness of the flesh, by which I am persuaded I shall not remain long in this wretched life. So much for that. You, in the sufferings of the body, I urge to be disposed nobly and worthily of God who called us; who, if he sees us receiving the present things with thanksgiving, will either relieve what grieves us, as with Job, or repay us with the great crowns of endurance in our state after this life.
[Letter 213] Without address, to a pious man. 1. May the Lord, who granted me swift help in afflictions, himself grant you help in return for the refreshment with which you refreshed us in the present visit by letter, repaying with the true and great joy of the spirit the reward for the comfort you gave our lowliness. For I happened to be troubled in soul, having perceived in a crowded assembly a bestial and wholly irrational carelessness in the people, and an old and incorrigible habit of evil in those who lead them. But when I saw the letter and the treasure of love in it, I knew that he who orders our affairs had made sweet consolation shine on us who live in bitterness. Therefore I greet your holiness, making my usual request, that you not cease praying for my pitiable life; lest, led astray by the fancy of this life, I forget God, who raises the poor from the earth, and, suffering some elation, fall into the condemnation of the devil; or, growing careless in my stewardship, I be caught sleeping by the Master; or, adding harmful deeds and striking the conscience of my fellow servants, or eating and drinking with the drunkards, I suffer in God's righteous judgment what has been threatened to the wicked stewards. I beg you, then, in every prayer to ask God that we may be sober in all things, so that we may not become a shame and a reproach to the name of Christ at the revelation of the secrets of our heart, on the great day of the appearing of our Saviour Jesus Christ. 2. Know that I am expecting to be summoned to the court through the harassment of the heretics, on the pretext, forsooth, of peace; and that, hearing this, this bishop has written to us to hurry to Mesopotamia and, gathering those there of like mind who strengthen the affairs of the churches, to set out with them to the emperor. But perhaps my body itself will not be equal to the journey in winter; and the matter has not yet seemed necessary, unless you yourself advise it. For I am waiting for counsel from your piety too, so that my judgment may be strengthened. So I beg you to let us know quickly, through one of the zealous brothers, what seems good to your perfection and inspired intelligence.

### Scripture references

- Job 42:10: allusion, high confidence
- 1 Sam 2:8: allusion, medium confidence
- 1 Tim 3:6: allusion, high confidence
- Matt 24:49: allusion, high confidence
- 1 Cor 8:12: allusion, medium confidence
- 1 Cor 4:5: echo, medium confidence
- Titus 2:13: allusion, high confidence

### Translation notes

- This staged ref holds Letter 212, to Hilarius, and Letter 213, without address. The "doctrine of unlikeness" is that of the Anomoeans; those who "drive along the middle road" are probably the Homoeans or the party of Eustathius. A few words in Letter 212 section 2 and Letter 213 section 1 are garbled in the scan and translated by sense. Allusions: Job 42:10; 1 Sam 2:8; 1 Tim 3:6; Matt 24:48–51; 1 Cor 8:12; 1 Cor 4:5; Titus 2:13.

### Citation (SBL)

Basil, Ep. 212 (PG 32:780b–784d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-212).

## Letter 214

- URL: https://sophiascriptura.com/fathers/basil-epistulae/214/#p-214
- Source: PG 32:785a–789d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil warns Count Terentius against the party of Paulinus at Antioch and its Western letters, defends Meletius, and explains why speaking of one hypostasis in God gives ground to Sabellianism: essence is common, hypostasis particular.

### Greek text

Τερεντίῳ κόμητι. Α 1. Ὅτε ἠκούσαμεν τὴν σεμνότητά σου πάλιν ἐκβεβιάσθαι πρὸς τὴν τῶν κοινῶν ἐπιμέλειαν, εὐθὺς μὲν διε· ταράχθημεν (εἰρήσεται γὰρ τάληθὲς), λογιζόμενοι ὅπως σοι παρὰ γνώμην ἐστὶν, ἅπαξ ἁφεθέντι τῶν δημοσίων φροντίδων, καὶ σχολάσαντι τῇ ἐπιμελείᾳ τῆς ἑαυτοῦ φυχὶςν πάλιν ἀναγκάζεσθαι πρὸς τὰ αὐτὰ ὑποστρέ· φειν. Ἔπειτα εἰς ἔννοιαν ἐλθόντες, ὡς ὅτι τάχαὸ Κύριος, βουλόμενος τῶν μυρίων ὀδυνῶν, αἱ νῦν τὰς καθʼ ἡμᾶς Ἐκκλησίας συνέχουσι, μίαν ταύτην χαρίσασθαι παραμυθίαν, τὴν σὴν σεμνοπρέπειαν πάλιν ᾠκονόμησεν ἐπὶ τῶν πραγμάτων φανῆναι · καὶ δή καὶ εὐθυμόο τεροι ἦμεν, ὡς μέλλοντες ἔτι γοῦν ἅπαξ, πρὶν ἀπιέναι τῆς ζωῆς 1ἀὐτ-ης, συντεύξεσθαι τῇ τιμιότητί σου. 2. Ἀλλὰ πάλιν ἡμᾶς ἑτέρα φήμὴ κατέσχεν, ’ὡς ἐπὶ τῆς Ἀντιοχείας διάγοντος, καὶ τὰ ἐν χερσὶ πράγματα ταῖς μεγάλαις ἀρχαῖς συνδιέποντος. Πρὸς δὲ τῇ φήμῃ ταύτῃ κατέλαβεν ἡμᾶς ἀκοὴ, ὅτι καὶ οἱ τῆς κατὰ Παυλῖνον συντάξεῳς ἀδελφοὶ ἅιαλέγονταὶ τινα τῇ ὀρθότητί σου περὶτῆς πρὸς ἡμᾶς ἑνώσεως · ἡμᾶς δὲ λέγω τοὺς τῆς μερίδος τοῦ ἀνθρώπου τοῦ Θεοῦ, Μελετίου, τοῦ ἐπισκόπου. Ούς καὶ γράμματα ἀκούω νῦν τῶν Δυτικῶν περιφέρειν, αὐτοῖς τὴν ἐπισκοπὴν τῆς κατά ’Δντιόχειαν Ἐκκλησίας ἐπιτρέποντα, παραλογιζόμενα δε τὸν θαυμασιώτατον ἐπίσκοπον τῆς ἀληθινῆς τοῦ Θεοῦ Ἐκκλησίας Μελέτιον. Καὶ οὐ θαυμάξω τοῦτο. Οί μὲν γὰρ ἀγνοοῦσι παντελῶς τὰ ἕνταῡθα οἱ δὲ, καὶ δοκοῦντες εἰδέναι, φιλονεικότερον μᾶλλον ἦ ἀληθέστερον αὐτοῖς ἐξηγοῦνται. Πλὴν ἀλλʼ ἐκείνους μὲν οὐδὲν ἀπεικὸς ἦ ἀγνοεῖν τὴν ἀλήθειαν, ἦ καὶ ἀποκρύπτεσθαι τὴν αἰτίαν, διʼ ἣν εἰς τὸ γράφειν Παυλίνῳ ἦλθεν ὁ μακαριώτατος ἐπίσκοπος Ἀθανάσιος ’ Τὴν δὲ σὴν τελειόο τητα αὐτοῦ ἔχουσαν τοὺς δυναμένους τὰ μεταξὺ τῶν ἐπισκόπων γενόμενα ἐπὶ τῆς Ἰοβιανοῦ βασιλείας ἀκριβῶς διηγήσασθαι, παρακαλοῦμεν ὑπʼ αὐτῶν πληδοφορηθῆναι. Πλὴν ἀλλʼ ἐπειδὴ οὐδενός κατεγουοῦμεν, πρὸς πάντας δὲ ἔχειν εὐχόμεθα τὴν ἀγάπην, ιαὶ μάλιστα πρὸς τοὺς οἰκείους τῆς πιττεως, συγχαίροιεν τοῖς κομισαμένοις τὰ ἁπόῬώμης γράμματα. Κᾶν τινα σεμνὴν καὶ μεγαλην ἔχῃ αὐτοῖς μαρτνρίανʼ ὠκύμεθα ἀληθῆ εἶναι ταύτην, καὶ διʼ αὐτῶν τῶν ἔργων βεβαιουμένην. Οὐ μέντοι τούτου ’γε ἕνεκεν δυνάμεθά ποτε ἑαυτοὺς πεῖσαι ἡ Μελέτιον ἀγνοῆσαι, ἦ τῆς ὑπʼ αὐτὸν Ἐκκλησίας ἐπιλαθέσθαι, ἣ τὰ ζητήματα, ὑπὲρ ὧν ἐξ ἀρχῆς ἡ διάστασις γέγονε, μικρὰ ἡγήσασθαι, και ὀλίγην ἔχειν διαφορὰν νομίσαι πρόςτόν τῆς εὐσεβείας exoπόν.Ἐίγὼ γὰρ, οὐχ ὅπως εἰ ἐπιστολήν τις ἀνθρὼπωύ δεξάμενος, ἐπʼ αὐτῇ μέγα φρονεῖ, τούτου ἕνεκεν ὑποσταλῆναι ποτε καταδέξομαι · ἀλλʼ οὐδʼ ἂν ἐξ αὐτῶν ἥκῃ τῶν οὐρανῶν, μὴ στοιχῇ δὲ τῷ ὑγιαίνοντι λόγῳ τῇ ς πίστεως, ,Β δύναμαι αὐτὸν κοινωνὸν ἡγήσασθαι τών ἁγίων. 3. Ἐνθυμήθητι γὰρ, ω θαυμάσιε, ὅτι οἱ παραχαέ ράκται τῆς ἀληθείας, οἱ τὸ Ἀρείανόν σχίσμα τῇ ὑγιεί τῶν πατέρῳν ἔπεισαγαγόντες πίστει, οὐ· δεμίαν ἄλλην αἰτίαν προβάλλονται τοῦ μὴ παραδέχεσθαι τό εὐσεβὲς τῶν πατέρων δόγμα, ἦ τὴν τοῦ ὁμοουσίου διάνοιαν, ἣν αὐτοὶ πονηρῶς καὶ ἐπὶ διαβολῇ τῆς ὅλης πίστεως ἐξηγοῦνται, λέγοντες τὸν Υἱὸν κατὰ τὴν ὑπόστασιν ὁμοούσιον λέγεσθαι παρʼ ἡμῶν Οἷς ἐάν τινα δῶμεν ἀφορμήν, ἐκ τοῦ περιφέρεσθαι τοῖς διʼ ἁπλότητα μᾶλλον, ἣ διὰ κακίαν ταῦτα ᾖ τὰ τούτοις παραπλήσια λέγουσιν, οὐδʼἐν κωλύει καὶ ἡμᾶς ἆναντιῤῥήτους μὲν δοῦναι καθʼ ἑαυτῶν τὰς λαβὰς, ἰσχυρὰν δὲ ἐκείνοις κατασκευάσαι τὴν αἵρεσιν, οἷς μία μελέτη ἐστὶν, ἐν τοῖς ἔπι τῆς Ἐκκλησίας λόγοις οὐ τὰ ἑαυτῶν κατασκευάζειν, ἀλλὰ τὰ ἡμέτερα διαβάλλειν. Τίς δʼ ἂν γένοιτο τῆς διαβολῆς ταύτης χαλεπωτέρα, καὶ μᾶλλον δυναμένη τοὺς πολλοὺς διασαλλῦσαι, ἢ εἰ φανείησαν τὶνες ἐξ ἡμῶν Πατρός καὶ Υἱοῦ καὶ ἁγίου ῐΙνεύματος μίαν ὑπόστασιν λέγοντες, οἳ, κᾶν πάνυ τὸ τῶν προσώπων ’ διάφορον ἐναργῶς δογματίζωσιν ἀλλʼ οὖν τῷ παρὰ τοῦ Σαβελλίου προειλῆφθαι τό αὐτὸ τοῦτο λέγοντος 9 ἕνα μὲν εἶναι τῇ ὑποστάσει τὸν Θεὸν, προσωποποιεῖσθαι δὲ ὑπὸ τῆς Γραφῆς διαφόρως, κατὰ τὸ ἰδίωμα τῆς ὑποκειμένης ἑκάστοτε χρείας· καὶ νῦν μὲν τὰς πατρικὰς ἑαυτῷ περιτιθέναι φωνὰς, ὅταν τούτου καιρὸςῇ τοῦ προσώπου νῦν δὲ τὰς Tin πρεπούσας, ὅταν πρὸς τὴν ἡμετέραν ἐπιμελειαν ὃ πρὸς ἄλλοις τινὰς οἰκονομικὰς ἐνεργείας ὑποβαίνῃ ς νόν δὲ τὸ τοῦ Ιινεὺματος όποδύεσθαι προσωπεῖον, ὅταν 6 καιρὸς τὰς διτό τοῦ τοιούτου προσώπου φωνὰς ἀπαιτῇ · ἐὰν οὖν καὶ παρʼ ἡμῖν φανῶσι τινες Et: τῷ ὑποκειμένῳ Πατέρα καὶ ria» καὶ ἅγιον Πνεῦμα λίγοντες, τρία δὲ πρόσωπα τέλεια ὐμολογοῶντεςο πῶς 4. Περὶ δὲ τοῦ, ὅτι ὑπόστασις καὶ οὐσία οὐ ταυτόν ἐστι, καὶ αὐτοὶ, ὡς νομίζω, ὐπεσημὴναντο οἱ ἀπὸ τῆς Δύσεως ἀδελφοὶ, ἐν οἷς τό στενόν τῆς ἑαυτῶν γλώττης ὑφορώμενοι, τὸ τῆς οὐσίας ὄνομα τῇ Ἑλλάδι φωνῇ παραδεδώκασιν· ἵνα, εἰ τις εἴη διαφορὰ τῆς ἐννοίας, σώζοιτο αὐτὴ ἐν τῇ εὐκρινεῖ καὶμὰσυγχύτῳ διαστάσει τῶν ὀνομάτων. Εἰ δὲ δεῖ καὶ ἡμᾶς τὸ δοκοῦν ἡμῖν ἐν βραχεῖ εἰπεῖν, ἐκεῖνο ἐροῦμεν, ὅτι ὃν ἔχει λόγον τὸ κοινὸν πρὸς τὸ ῖὸ ιον, τοῦτον ἔχει ἡ οὐσία πρὸς τὴν ὑπόστασιν. Ἕκαστος γὰρ ἡμῶν καὶ τῷ κοινῷ τῆς οὐσίας λόγῳ τοῦ εἶναι μετέχει, καὶ τοῖς περὶ αὐτόν ἰδιώμασιν ό δεῖνά ἐστι καὶ ό δεῖνα. Οὕτω κᾶκεῖ ό τῆς οὐσίας λόγος κοινός· οἷον ἡ ἀγαθότης, ἡ θεότης,η εἳ τι ἄλλο νοοῖτο· ἡ δὲ ὑπόστασις ἐν τῷ ἰδιώματι τῆς πατρότητος, ἦ τῆς τίόυητος, ἦ τῆς ἀγιοιστικῆς δυνάμεως θεωρεῖται. Εἰ μεν οὖν ἀνυπόστατα λέγουσι τὰ πρόσωπα, αὐτόθεν ἔχει ό λόγος τὴν ἀτοπίαν· εἰ δὲ ἕν ὑποστάσει εἶναι αὖτὰ ἀληθινῇ συγχωυ ροῦσιν, ὃ ὁμολογοῦσι, καὶ ἀριθμείτωσαν, ἵνα καὶ ό τοῦ όμοουσίου λόγος διαφυλαχθῇ ἐν τῇ ἑνότητι τῆς θεότητος, καὶ ἡ τῆς εὐσεβείας ἐπίγνωσις, Πατρός καὶ Υἱοὺ καὶ ἁγίου Πνεύματος, ἐν τῇ ἀπηρτισμένη καὶ ὁλοτελεί ἑκάστου τῶν ὀνομαζομένων ὑποστάσει κηρύσσηται.”ομως δε ἐκεῖνο βούλομαι πεπεῖσθαι τὴν σεμνότητά σου, ὅτι καὶ σε καὶ πάντα τόν παραπλησίως σοι τῆς ἀληθείας φροντίζοντα, καὶ τοὺς ὑπὲρ τῆς εὐσεβείας ἀγωνιζομένους μὴ ἀτιμαζοντα, ἀναμένειν δεῖ καθηγήσασθαι τῆν συναφείας ταύτης καὶ τῆς εἰρήνης τοὺς προστάτας τῶν Ἐκκλησιῶν, οὓς ἐγὼ στύλους καὶ ἑδραίωμα τῆς ἀληθείας καὶ τῆς Ἐκκλησίας τίθεμαι, καὶ τοσούτῳ πλέον αὐτοὺς αἰδοῦμαι, ὅσῳ ἀν μακρότερον ἐξοικισθὼσιν, ἀντὶ τιμωρίας αὐτοῖς ἐπαγομένου τοῦ χωρισμοῦ. Παρακαλῶ οὖν, φύλαξον ἡμῖν σεαυτὸν ἀπρόληπτον, ἵνʼ ἔχωμεν σοι γοῦν ἐπαναπαύεσθαι, ὃν ἐν πᾶσι βακτηρίαν ἡμῖν καὶ ἔρεισμα ό Θεὸς ἐχαρίσατο.

### English translation (Claude)

To Count Terentius. 1. When we heard that your dignity had again been forced into the care of public affairs, we were at once troubled (for the truth shall be told), reckoning how much against your wish it must be, once released from public cares and at leisure for the care of your own soul, to be compelled to return to the same things again. Then, coming to the thought that perhaps the Lord, wishing to grant this one consolation among the countless pains that now hold our churches, arranged that your dignity should appear again in public affairs, we were more cheerful, as being about to meet your honour at least once more before departing this life. 2. But again another report held us back, that you were staying in Antioch and managing the affairs in hand together with the great authorities. And besides this report a rumour reached us that the brothers of Paulinus's party are discussing with your excellency their union with us; by 'us' I mean those of the party of the man of God, Meletius the bishop. I hear that they are now carrying about letters from the Westerners entrusting them with the episcopate of the church at Antioch, but misrepresenting the most admirable Meletius, bishop of the true church of God. And I do not wonder at this. For some of them are wholly ignorant of affairs here, and others, though they seem to know, explain them to them more contentiously than truly. Yet it is not unlikely that they either do not know the truth or conceal the reason why the most blessed bishop Athanasius came to write to Paulinus. But since your perfection has there men able to relate exactly what took place between the bishops in the reign of Jovian, we beg you to be fully informed by them. Nevertheless, since we condemn no one, but pray to have love toward all, and especially toward those who are of the household of the faith, we rejoice with those who received the letters from Rome. And if the letter gives them some solemn and great testimony, we pray that it may be true and confirmed by their very deeds. But not for this can we ever persuade ourselves either to ignore Meletius, or to forget the church under him, or to think small the questions over which the division arose from the beginning, and regard them as making little difference to the aim of godliness. For I will never consent to give way merely because someone has received a letter from men and is proud of it; nay, not even if he should come from heaven itself, but did not walk by the sound word of faith, could I regard him as a partaker of the saints. 3. Consider, admirable sir, that the falsifiers of the truth, who brought the Arian schism into the sound faith of the fathers, put forward no other reason for not receiving the pious doctrine of the fathers than the meaning of 'of the same essence', which they wickedly interpret to slander the whole faith, saying that the Son is said by us to be of the same essence in hypostasis. If we give them any occasion, through people who, from simplicity rather than malice, say these things or things like them and are carried about with them, nothing prevents us from both giving incontestable handles against ourselves and building up the heresy strongly for those whose one study, in what they say about the church, is not to establish their own views but to slander ours. And what slander could be more grievous than this, or more able to shake the many, than if some of us were seen saying that Father, Son, and Holy Spirit are one hypostasis? Even if they very clearly teach the difference of the persons, yet, since Sabellius anticipated them by saying this very thing, that God is one in hypostasis but is represented as a person by Scripture in various ways according to the particular need of each occasion, now putting on himself the words of the Father, when this person is timely, now those befitting the Son, when he comes down to care for us or to some other operations of the dispensation, now putting on the mask of the Spirit, when the occasion requires words from such a person: if, then, some among us too should be seen saying that Father, Son, and Holy Spirit are one in subject, while confessing three perfect persons, how … 4. That hypostasis and essence are not the same, the brothers from the West themselves, I think, indicated, where, suspecting the narrowness of their own language, they handed down the word 'essence' in Greek, so that, if there were some difference of meaning, it might be kept in the clear and unconfused distinction of the words. If we too must say briefly what seems right to us, we will say this: that essence has the same relation to hypostasis as the common has to the particular. For each of us both shares in being by the common account of essence, and by his own properties is this man or that. So there too the account of the essence is common, such as goodness, godhead, or whatever else may be conceived; but the hypostasis is seen in the property of fatherhood, or of sonship, or of sanctifying power. If, then, they say the persons are without hypostasis, the argument is absurd on its face; but if they grant that they exist in true hypostasis, which they confess, let them also count them, so that both the account of 'of the same essence' may be preserved in the unity of the godhead, and the knowledge of godliness, of Father, Son, and Holy Spirit, may be proclaimed in the perfect and complete hypostasis of each of those named. Nevertheless I want your dignity to be persuaded of this: that both you and everyone who, like you, cares for the truth and does not dishonour those who contend for godliness, must wait for the leaders of the churches to lead this union and peace, whom I hold to be pillars and foundation of the truth and of the church, and whom I revere the more, the further they have been removed, separation having been inflicted on them as a punishment. I beg you, then, keep yourself unprejudiced for us, so that we may at least have you to rest on, whom God has given us as a staff and support in all things.

### Scripture references

- Gal 6:10: allusion, high confidence
- Gal 1:8: allusion, high confidence
- 1 Tim 3:15: allusion, high confidence

### Translation notes

- This staged ref is Letter 214. A line or more is lost at the end of section 3 (marked "…"). "Of the same essence" renders ὁμοούσιος. Basil's account of essence and hypostasis ("as the common to the particular") is translated as he states it. Allusions: Gal 6:10; Gal 1:8; 1 Tim 3:15.

### Citation (SBL)

Basil, Ep. 214 (PG 32:785a–789d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/214/#p-214).

## Letter 215

- URL: https://sophiascriptura.com/fathers/basil-epistulae/214/#p-215
- Source: PG 32:792a–792b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells the presbyter Dorotheus that a winter journey to Rome is impossible and doubts that his brother Gregory of Nyssa is fit for an embassy to the Western bishop.

### Greek text

[ίῳ δρόμῳ ὁδεύοντι, καὶ ἐνετειλάμην πρώτοις ὑμῖν ἐμφανίσαι τὸ γράμμα. Τὴν δί ἐπὶ Ῥώμην ὁδὸν οὐκ οἶδα ὅπως οὐδεὶς ἀνήγγειλε τῇ συνέσει ὑμῶν, ὅτι έν τῳ χειμῶνι παντελῶς ἔστιν ἄπορος,τῆς μεταξὺ χώρας ἀπὸ Κωνσταντινουπόλεως μέχρι τῶν καθʼ ἡμᾶς ὅρων πολεμίων πεπληρωμένος. Εἰ δὴ δ εἰ θαλάσσῃ χρήσασθαι, ἔσται καιρός· μόνον ἐάν καταδέξηται καὶ τὸν πλοῦν, καὶ τὴν ὑπὲρ τῶν τοιούτων πραγμάτων πρεσβύτα ὁ θεοφιλέστατος ἐπίσκοπος Γρηγόριος ὂ ἀδελφός. Ἐἰύ μὲνγὰρ οὔτε τοὺς συναπερχομένους αὐτῷ ὁρῶ, καὶ αὑτὸν γινώσκω παντελῶς ἄπειρον ὄντα τῶν κατὰ τὰς Ἐκκλησὶας· καὶ εὐγνώμονι μιν ἀνδρὶ αἰδέσιμον αὐτοῦ καὶ πολλοῦ ἀξίαν τὴν συντυχίαν, ὑψηλῷ δί καὶ μετεώρῳ, ᾶνω που καθημένῳ, καὶ διὰ τοῦτο iuseum τῶν laudes-ri αὐτῷ τήν ἀλήθειαν φθεγγομένων μὴ δυναμένῳ, τί liv γένοιτο ὄφελος τοῖς κοινοῖς παρᾷ τῆς τοῦ

### English translation (Claude)

… travelling by the public post, and I instructed him to show the letter to you first. As to the journey to Rome, I do not know how no one has told your intelligence that in winter it is altogether impassable, since the country between Constantinople and our borders is full of enemies. If one must go by sea, there will be time for it; only if the most God-beloved bishop Gregory, my brother, consents to the voyage and to the embassy on such matters. For I neither see who would go with him, and I know that he is altogether inexperienced in the affairs of the churches; and to a fair-minded man a meeting with him would be respectable and of great worth; but to a lofty and exalted man, seated somewhere on high, and therefore unable to hear those who speak the truth to him from below on the ground, what benefit could come to the common affairs from the …

### Translation notes

- This staged ref is Letter 215, to the presbyter Dorotheus. Its opening is lost in the scan, and it breaks off mid-sentence at the end (both marked "…"). The "lofty and exalted man" is probably Damasus, bishop of Rome; the description is translated as written. A few words are garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 215 (PG 32:792a–792b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/214/#p-215).

## Letter 216

- URL: https://sophiascriptura.com/fathers/basil-epistulae/214/#p-216
- Source: PG 32:792b–793a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Meletius of his journeys to Pisidia and Pontus, the troubles at Dazimon and Neocaesarea, and his letter warning Terentius against the party of Paulinus.

### Greek text

Μιλετίῳ, επισκοπῳ Ἀντιοχείας. Πολλαὶ μὲν ἡμᾶς καὶ ἄλλαι ἀποδημίαι τῇς πατρίδος ἀπὴγαγον. Καὶ γὰρ μέχρι τῆς “medic; διέβημεν, ὧστι μετὰ τῶν ἐκεῖ ἐπισκόπων τὰ κατὰ τοὺς ἐν τῇ Ἰσαυρίᾳ ἀδελφούς τυπῶσαι. Κάκεῖθεν ἧ ἐπὶ τὸν Πόντον ἡμᾶς διεδέξατο ἀποδημία, ἱκανῶς τὸν Δαζιμῶνα ταράξαντος τοῦ Εὑσταθίον, καὶ πολλοὺς ἀναπείσαντος τῶν ἐκεῖ ἀποσχισθῆναι τῆς Ἐκκλησίας ἡμῶν. Ἐγενόμεοα δέ καὶ μέχρι τοῦ aliud!“ Πέτρου τοῦ ἀδελφοῦ ἡμῶν, ὁ, διὰ τὸ προσηγγίζια τοῖς κατὰ Νεοκαισάρειαν τόποις, πολλῆς μὲν τοῖς ἐκεῖ ταραχῆς παρέσχεν αἰτίαν, πολλῆς δὲ ὕβρεως ἡμῖν ὑπόθεσιν προεξένησεν. 0i. μὶν γὰρ ἔφευγον, οὐδενὸς διώκοντος· ἡμεῖς δὲ ἐνομιζόμεθα ἐπιθυμίᾳ τῶν παρʼ αὐτοῖς ἐπαίνων καὶ οἶκλητοι εἰσωθίζισθαι. Ἐπεὶ δὲ ἐπανήλθομεν, ἑκ τῶν ὄμβρων καὶ τῶν ἄθυμιῶν πολλὴν ἀρρωστίαν συναγαγόντες, εὐθὺς ἡμᾶς ἐκ τῆς Ἀνατολῆς κατέλαβε γράμματα, σημαίνοντα τοῖς περὶ Παυλῖνον ἀπὸ τῆς Δύσεως ἐπιστολάς τινας, ὥσπερ τινος ἀρχῆς συνθήματα, κεκομίσθαι, μαὶ μέγα φρονεῖν τούς στασιαστὰς τοῦ μέρους ἑκαίνου, καὶ ἑπαγσὶλλεσθαι τοῖς γράμμασιν, εἶτα καὶ πίστιν προτείνεσθαι, καὶ ἐπὶ ταύτῃ ἑτοίμως ἔχειν συντω ἅπτεσθαι τῇ καθʼ ἡμᾶς Ἐκκλησία, Πρὸς δὲ τούτοις κάκεῖνο ἡμῖν ἀπηγγέλθη, ὅτι ὑπηγάγοντο πρὸς τὴν ὑπὲρ αυτῶν σπουδὴν τὸν πάντα ἄριστον ἄνδρα, Τερέντιον, ταχέως ἐπέστειλα, καθʼ ὅσον ᾖν μοι δυνατόν, ἐπέχων αὐτόν τῆς ὁρμῆς, καὶ διδάσκων τὴν κατʼ αὐτοὺς ἀπάτην,

### English translation (Claude)

To Meletius, bishop of Antioch. Many other journeys too have taken us away from home. For we crossed as far as Pisidia, so as to settle with the bishops there the affairs of the brothers in Isauria. And from there the journey to Pontus followed, Eustathius having thrown Dazimon into considerable disturbance and persuaded many there to split from our church. We went also as far as the house of Peter our brother, which, because it is near the region of Neocaesarea, gave the people there cause for much disturbance and procured us occasion for much insult. For some fled with no one pursuing; and we were thought to be pushing in uninvited out of desire for their praises. When we returned, having contracted much sickness from the rains and our despondency, at once letters reached us from the East, indicating that some letters from the West had been brought to those with Paulinus, like the tokens of some authority, and that the faction-makers of that party were proud and boasting of the letters, and then proposing a creed, and on that basis ready to be united with our church. In addition to this it was reported to us that they had drawn to zeal on their behalf the most excellent man Terentius; I wrote to him quickly, as forcefully as I could, checking his impulse and teaching him their deceit.

### Scripture references

- Prov 28:1: allusion, medium confidence

### Translation notes

- Letter 216. Peter is Basil's brother Peter (later bishop of Sebasteia), whose estate was at Annesi near Neocaesarea. Allusion: Prov 28:1.

### Citation (SBL)

Basil, Ep. 216 (PG 32:792b–793a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/214/#p-216).

## Letter 217

- URL: https://sophiascriptura.com/fathers/basil-epistulae/214/#p-217
- Source: PG 32:793b–809a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil's third canonical letter to Amphilochius: after personal news, canons 51–84 set the penitential periods for murder, adultery, fornication, incest, perjury, sorcery, apostasy, and other sins, and stress that the fruits of repentance, not time alone, decide.

### Greek text

Ἀμφιλοχίω περὶ κανόνων. ’Λπό ὀδοῦ μακρᾶς ἐπανελθὼν (ἐγενόμην γὰρ μέχρι τοῦ Πόντου (ί) ἐκκλησιαστικῶν ἕνεκεν χρειῶν καὶ κατʼ ἐπίσκεψιν τῶν ἐπιτηδείων), καὶ τὸ σῶμά μου συντετριμμένον ἐπαναγαγὼν, καὶ τὴν ψυχὴν μετρίως κεκακωμένος, ἐπειδὴ τὸ γράμμα τῆς εὐλαβείας σου ἐπὶ χεῖρας ἔλαβον, πάντων ἀθρόως ἐπελαθόμην, καὶ τῆς φωνῆς τῆς πασῶν ἐμοὶ ἡδίστης, καὶ χειρὸς τῆς φιλτάτης ὑποδεξάμενος σύμβολα. Ὃς οὖν ἐκ τῶν γραμμάτων ούτως ἐγενόμην ἡδίων, εἰκάζειν ὀφείλείς πόσου ἀξίαν ποιοῦμαι τὴν συντυχίαν σον, ἣν οἰκονομήσειεν ὁ ’Λγιος γενέσθαι, ὅπου ἀνεπαχθὲς ἦ, καὶ αὐτὸς ἡμᾶς προσκαλίσῃ. Καὶ γὰρ ού χαλεπόν μοι, εἰ καταλάβοις τόν οἷκον τόν ἐπὶ τῆς Εὐφημιάδος, γενέσθαι ὁμοῦ, τά τε ὧδε ὀχληρὰ διαφεύγοντι, καὶ πρὸς τήν ἅνυπόκριτόν σου ἀγάπην ἐπειγομένῳ. Τά·χοι δόμοι καὶ ἄλλως ἀναγκαίαν ποιεῖ τὴν μέχρι Ναζιανζοῦ ὁδὸν ἡ ἁθρόα τοῦ Θεοφιλεστάτου ἐπισκόπου Γρηγορίου ἀναχώρησις, μετὰ ποίας αἰτίας γε· νομένη, ἁγνοουμένη μέχρι τοῦ νῦν. Ὀ δὲ ἅνθρωπος, περὶ οὗ κάγὼ ἤμην διαλεχθεὶς τῇ τελειότητί σου, καὶ αὐτὸς νῦν ἤλπισας ἕτοιμον εἶναι, γίνωσκε, ὅτι, μακρᾷ ἁρῥωστίᾳ περιπεσὼν, καὶ κάμνων λοιπὸν περὶ αὐτὰς τὰς ὄψεις, ἐκ τοῦ παλαιοῦ πᾶθους καὶ τῆς ἔναγχος αὐτῷ ἐπισυμβάσης νόσον, παντελῶς ἄχρηστος πρὸς τὰς τυχούσας ἐνεργείας ἁπέμεινεν. ’Ἄλλος δε οὐκ ἔστι παρʼ ἡμῖν. Ὠστε βέλτιον, εἰ καὶ ἡμῖν ἐπέτρεψαν τὸ πρᾶγμα, ἀλλʼ οὖν ἐξ αὐτῶν ἐκείνων τινὰ προβληθῆναι. Καὶ γὰρ ἡγεῖσθαι χρὴ ταῦτα μὲν τῆς ἀνάγκης εἶναι τὰ ῥήματα, τὴν δὲ ψυχὴν αὐτῶν ἐκεῖνο βούλεσθαι, ὅπερ ἐξ ἀρχῆς ἐπεζήτησαν, οἰκεῖον εἶναι τόν καθηγούμενον. Εἰ δέ ἐστι δοκῇ τῷ Μακετις τῶν νεοφωτίστων, κᾶν ὃονίῳ, κᾶν μὴ, ἐκεῖνος προβληοήτω. Τνπώσεις ἑκεῐνος προβληοήτω. NA'. Τὸ κατὰ τοὺς κληρικοὺς ἀδιορίστως οἱ κα. νόνες ἐξέθεντο, κελεύσαντες μίαν, ἐπὶ τοῖς παραπεσοῦσιν όρίζρσβαι τιμωρίαν, τὴν ἔκπτωσιν τῆς ὑπηρεσίας· εἴτε ἐν βαθμῶ τυγχάνοιεν, εἴτε καὶ ἀχειροθέτῷ ὑπηρεσία, προσκαρτεροῖεν. ΝΒʼ. Il’ τοῦ κυήματος κατά τὴν ὁδὸν ἀμελήσασιι, εἰ κίεν οὖν δυναμένη περισώσασθαι κατεφρόνησεν, ἢ captandam τὴν απαρτῖαν ἐντεῦθεν νομίζονσα,ἠ ὅλως θηριώδει καὶ ἀπανθρώπῳ λογῖσμῷ χρησαμένη, ὡς ἐπὶ φόνῳ κρινέσθω. Ei δὲ οὐκ ἠδυνήθη περιστεῖλαι,καὶ διʼ ἐρημίαν καὶ ἀπορίαν τῶν ἀναγκαίων διεφθάρη τὸ γεννηθὲν, συγγνωστὴ ἡ μήτηρ. NI". Π χήρα δούλη τάχα οὐ μέγα ἔπταισεν, ἑλομένη δεύτερον γάμον ἐν σχήματι ἁρπαγῆς. Ὠστε οὐδὲν τούτου ἕνεκεν ἐγκαλεῖσθαι χρὴ. Οὐ γὰρ τὰ σχήματα κρίνεται, ἀλλʼ ἡ προαίρεσις. Δῆλον δὲ. ὁτιτό τῆς ὃιγαμίας μένει αὐτὴν ἐπιθίμιον. ΝΔʼ.Τὰς τῶν ἀκουσίων φόνων διαφοράς πρὸ χρόι νον οἶδα ἐπιπεῦιας τῇ Οεοσεβείᾳ σου κατὰ τὸ apol δυνατόνκαὶ πλέον ἐκείνων οὐδὲν εἰπεῖν δύναμαι* τῆςδε σῆς συνέσεώς ἐστὶ κατά το ἰδίωμα τῆς περιστάσεως ἐπιτείντιν τὰ ἐπιτίμια, ἦ καὶ ὑφεῖναι, ΝΕ. Οἱ τοῖς λῃσταῖς ἀντεπεξιόντες, ἔξω μὲν ὄντες (Η), τῆς κοινωνίας εἴργονται τοῦ ἀγαθοῦ· κληρικοὶ δὴ ἄντες, τοῦ βαθμοῦ καθαιροῦνται. Πᾶς γὰρ, φιοσὶν, ὀ λαβὼν μάχαιραν ἐν μαχαίρᾳ ἀποθανεῖται.. Νεί- Ὀ ἑκουσίως φονεύσας, μετά δὲ τοῦτο μεταμεληθεὶς, εἴκοσιν ἔτεσιν ἀκοινώνητος ἔσται τοῖς ἁγιάσμασι. Τὰ δὶεῖκοσιν ἔτη οὕτως οἰκονομηθήσεται ἐπʼ αὐτῷ. Ἐν τέσσαρσιν ἔτεσι προσ-κλαίειν ὀφείλει, ἔξω τῆς θύρας ἑστὼς τοῦ εὐκτηρίου οἴκου, καὶ τῶν εἰσιόντων πιστῶν δεόμενος εὐχὴν ὑπὲρ αὗτοῡ ποιεῖσθαι, ἐξαγορεύων τὴν ἰὸἰαν παρανομίαν. Μετᾶ δὲ τὰ τέσσαρα ἔτη εἰς τοὺς ἀκροωμένους ὃςχθὴσιται · καὶ ἐν πέντε ἔτεσι μετʼ αὐτῶν ἐξελεύσεται. Ἐν ἑπτὰ ἔτεσι μετὰ τῶν ἐν citam-diust προσευχόμενοςἐξελεύσεται. Ἐν τέσσαρσι συστήσεται μόνον τοῖς πιστοῖς, προσφορᾶς δὲ οὐ μεταλήψεται. Πληρωθέντων δὲ τούτων μεθέξει τῶν ἁγιασμάτων. NZ'. Ὀ ἀκουσίως φονείσας ἐν δέκα ἔτεσιν ἀκοινώνητος ἔσται τῶν ἁγιασμάτων. Οἰκονομηοήcum δὲ τὴ δέκα ἕτή ἐπʼ αὐτῷ οὕτω. Δύο μὲν ἔτη προσκλαύσει· τρία δὲ ἔτη ἐν ἀκροωμένοις διατελέσιι, τέσσαρσιν ὑποπίπτων καὶ ἐνιαυτῷ συσταθήσεται μόνον · καὶ τῷ ἑξῆς εἰς τὰ ἅγια δεχθῆσεται. ΝΗʼ.Ὀ μοιχεύσας ἐν ιεʼ ἔτεσιν ἀκοινώνητος ἔσται τῶν ἅτικσμάτων ἐν τέσσαρσι μὲν προσκλαὶων ἔτεσιν, ὶν sim δὲ ἀκροώμενος· ἐν τέσσαρσιν ὑποπίπτων, ἄν δυσὶ συνεστὼς ἄνευ κοινωνίας. Ne’. Ὀ πόρνος ἐν ἑπτὰ ἔτεσιν ἀκοινώνητος ἔσται τῶν ἁτιασμάτων · δύο προσκλαίων, καὶ δύο ἀκροώμενος· καὶ δύο ὑποπίπτων, καὶ ἐνὶ συνεστὼς privet" τῷ ὀγδόῳ δεχθήσεται εἰς τήν κοινωνίαν. Ξ.Ἠ παρθενίαν ὀμολογήσασα, καὶ ἐκπεςοῡσα τῆς ina-filling, τὸν χρόνον τοῦ ἐπὶ τῆς μοιχείας ἁμαρτήματος ἂν τῇ οἰκονομίᾳ τῆς καθʼ ἑαυτὸν ζωῆς πληρώσαι. Τὸ αὐτὸ καὶ ἆπὶ τῶν βίον μοναξόντων ἕπαγγειλαμὲνων, καὶ ἐκπιπτόντων. ΞΜ. Ὀ κλὶψας, εἰ μὶν ἀφʼ ἑαυτοῦ μιταμύηθιὶς κατηγορήσιιεν ἐαυτοῦ, ἐνιαυτὸν κωλυθήπται μόνον τῆς κοινωνίας τῶν ἀγιαισμάτων· si δί ἔλιγχθιίη, ἂν δυσὶν ἔτεσι. "sproelium-at δὶ αὐτῷ ὁ χρόνος ιίς ὑπόπτωσιν καὶ σύστασιν · καὶ τότε διξιούσθω τῆς κοινωνίας. Ξῐϊ Ὀ τὴν ἀσχημοσύνην ἐν τοῖς ᾶῤῥισιν induτινύμενος τὸν χρόνον τοῦ ἐν τῇ μοιχείᾳ παρανομοῦν τος ο ἰκονομη Θή σεται. ΞΓ. Ὀ ἐν ἀλόγοις τήν ἑαυτοῦ ἀσέβειαν ἐξαγορεύων τὸν αὐτὸν χρόνον ἐξομολογούμενος παραγνλήξεται. ΞΔʼ. Ὀ ἐπίορκος iv δέκα {nam ἀκοινώνητος ἔσται· δυσὶν Errat προσκλαίων, τρισὶν ἀκροώμενος, τέσσαρσιν ὑποπίπτων, ὶνιαυτὸν συνιστὼς μόνονʼ ui τότε τῆς κοινωνίας ἀξιούμενος. ΞΕ. Ὀ χοητείαν ἦ φαρμακείαν ὶξαγοριῦυι τὸν τοῦ φονὶως χρόνον ἐξομολογήσεται, οὕτως obuoμοὺμενος, ὡς ἐν ἔκιίνῳ τῷ ἁμαρτήματι ἁπτὸν ἐλέγξας. Ξς· ὀ τυμβωρύχος ἐν δέκα ἔτισαν τος ἔσται · ἐν δυσὶ προσ-κλαίων, ἑν γʼ ἁχρούμαος,δ δʼ ὑποπίπτων, ἐνιαυτὸν συνιστὼς · καὶ τότε διχθαδμενος. ΞΖ· Ἀδιλφομιξία τὸν τοῦ φονέως χρόνον ἕξομλ* γη θή σεται. ΞΗ Ἠ τῆς ἁπειρημένης cru-nenia: εἰς ἀνθρώπων σύσξασις, εἰ paperes“ ἂν ἆμαρ· τήμασι γεγενημένη, τὰ τῶν μοιχῶν ἐπετίμα δέξεται. ΞΘᾌ ’Δναγνώστης, ei τῇ ἑαυτοῦ μνηστῇ πρὸ τσῦ γάμου συνιᾱλλάξεισν, ἐνιαυτὸν ἁργήσας, εἰςτὀ ἂν* γινώσκειν διχθήσιται, μένων ἀχρόκοπος. KW'T" Τὸ αὐτὸ καὶ ὑπηρέτης. Οʼ. Aidano; εν χιίλισι αιανθεὶς καὶ, μέχρι τούτου ἡμαρτηκέναι ὁμολογήσας, τῆς λειτουργίας έπισχεθήσεται· τοῦ μετέχειν τῶν ἀγιασμοίτων μετὰ τῶν διακόνων ἀξιωθήσεται. Τό δί αὐτὸ καὶ πρεσβύτερος. Εἰ δέ τι τούτου πλεῖον φωραθείη τις ἡμαρτηκὼς, ἐν οἴῳ ἂν ᾗ βαθμῷ, καθαιρεθήσεται. OA'. Ὀ συδεγνωκὼς ἑκάστῳ τῶν προειρημένων ἁμαρτημάτων, καὶ μὴ ὁμολογήσας, ἀλλʼ ἐλεγχθεὶς, τοῦ τοσούτου χρόνον, εἰς ὃν ἐργάτης τῶν κακῶν ἑπιτιτίμηται, καὶ αὐτὸς ἔσται έν ἐπιτιμίῳ. ΟΒʼ. Ὀ μάντεσιν ἑαυτὸν ἐπιδοὺς, ἦ τισι τοιούτοις, τὸν χρόνον τοῦ φονέως mi: αὐτὸς οἰκονομηθήσιται, 01". Ὀ τὸν Χριστὸν ἀρνησάμενος καὶ παραβὰς τὸ τῆς σωτηρίας μυστήριον, ἐν παντὶ τῷ χρόνῳ τῆς ζωῆς αὐτοῦ προσκλαίιιν ὀφείλει, καὶ ἐξομολοι γιῖσθαι χρεωστετ, ἄν τῷ καιρῷ ἱκθαίνει τοῦ Βίου, το] ἁγιάσματος ἀξιούμενος, πίστει τῆς παρὰ Θεοῦ 90mθρωπίας, ΟΔʼ. Ἐὰν μέντοιγε ἕκαστος τῶν ἐν τοῖς προ-μ. γραμμένοις ἁμαρτήμασι γινομένων σπουδαῖος γένη. ται, ἐξομολογούμενος - ὁ πιστευθεὶς παρὰ τῆς τοῦ Θεοῦ φιλανθρωπίας λύειν καὶ δεσμεῖν, εἰ (Induviaeπότερος γένοιτο, τὸ amem” τῆς ἐξομολογήσεος ὀρῶν τοῦ ἡμαρτηκότος, εἰς τὸ ἔλαττῶσαι τὸν χρόνον τῶν ἱπιτιμίων, οὐχ ἔσται καταγνώσεως ἄξιος· τῆς ἐν ταῖς Γραφᾳῖς ἱστορίας γνωριξούσης ἡμῖν τοὺς μετὰ μείζονος πονου ἰξομολογουμένους ταχέως rb τοῦ Θεοῦ φιὶανβρωπὶαν καταλαμβάνειν. ΟΕ. Ὀ ἀδελφῇ ἰδίᾳ ἐκ πατρὸς ἦ ἐκμητρόςσνμ· pravast; εἰς οἷκον προσευχῆς μὴ ἐπιτρηίσθω πρ- B εἶναι, ἓως ἄν ἀποστῇ τῆς παρανόμου καί iam πράξεως. Μετὰ δὲ τὸ ὒοεῖυ εὶς συναίσθησυή φοβερᾶς ἁμαρτίας ἐκείνης, τριετίαν προσηλοῦται, τῇ θύρᾳ τὼν εὐκτηρίων οἳκων παρεστηκὼς, ul“μεως τοῦ λαοῦ εἰσιόντος ἐπὶ τὴν προσευχὴέ ὄπι ἕκαστον μετὰ συμπαθείας ὑπὲρ αὑτοῦ ἐκτενεῖςπριείη σθαι πρὸς τόν Κύριον τὰς δεήσεις, Μετὲϋξηζὲτσ mm τριετίαν εἰς ἀκρόασιν μόνην mng καὶ ἁκούων τῶν Γροιφῶν καὶ τῆς didam”?βαλλέσθω, κοιὶ μὴ καταξιούσθω προσωχῆςῖῇἀ, εἰπερ μετὰ δακρύων ἑξεζήτησεν αὐτὴν, ad ηερω-, ι ἐπετε τῷ Κυρίῳ μετὰ συντριμμοϋ lapathe. li ταπεινώσεως ἰσχυρᾶς, διδόσθω αὐτῷ ἡ ὑπόνοια ἐν enim; τρισὶν ἔτεσι. Καὶ οὕτως, ἑπιιδᾶνῖ καρποὺς τῆς μετανοίας ἀξίους ἐπιδείξηται, κοίτῳ ἔτει εἰς τὴν τῶν πιστῶν εὐχὴν dixerim ’καβις προσφορᾶς· καὶ δύο ἔτη συστὰς εἰς τὴν ώχήυπῖς γ πιστοῖς, οὕτω λοιπὸν χαταξιούσθω τῆς τοῦῇῶ κοινωνιας. λ -γ Ὀ αὐτὸς τύπος καὶ περὶ τῶν τὰς νύμφαςωῇ λαμβανόντων. ‘ O7]. e0 μέντοι καταλιμπάνων τήν νομίμί αὐτῷ συναφθεῐσαν γυναῖκα, καὶ ἑτέραν ονναγόμῗκρ 1 κατὰ τήν τοῦ Κυρίου ἀπόφασιν, τῷ τῆς μοιχειαι ὑπόκειται κρίματι. Κεκανόνισται δὶ παρὰ τῶν Πατέρων ἡμῶν τοὺς τοιούτους ἐνιαυτὸν προσχλαίειν, διετίαν ἐπακροᾶσθαι, τριετίαν ὑποπίπτειν ε τῷ δὲ ἑβδόμῳ συνίστασθαι τοῖς πιστοῖς· καὶ οὕτω τῆς προσφορᾶς χαταξιοῦσθαι, ἐὰν μετὰ. δακρύων μετα- ΟΠ. Ὀ δὲ αὐτὸς τύπος κρατείτω καὶ ἐπὶ τῶν τὰς δύο ἀδελφὰς λαμβανόντων εἰς ωνοικέσιον εἰ καὶ κατὰ διαφόρους χρόνους, ΟΘʼ. Οἱ δὲ ταῖς μητρυιαῖς ταῖς ἑαυτῶν ἐπιμαινόμενοι τῷ αὐτῷ ὑπόκεινται κανόνι, καὶ οἰ ταῖς ἑαυτῶν ἀδελφαῖς ἐπιμαινόμενοι. Π. Τὴν δὲ πολυγαμίαν οἱ Ιῐατέρες ἀπεσιώπη σαν, ὡς κτηνὼδη, καὶ παντελῶς ἀλλοτρίαν τοῦ γένους τῶν ἀνθρώπων. Ἡμῖν δὲ παρίσταται πλέον τι πορ‹ νείας εἶναι τὸ ἁμάρτημα. Διὸ εὔλογον τοὺς τοιούτους ὑποβάλλεσθαι τοῖς κανόσιʼ δηλονότι ἐνίαυτον προσκλαύσοιντας, καὶ ἐν τρισὶν ὑποπεσόντας, οὕτω ὃεκτοὺς εἶναι. ΠΧ Ἐπειδή δὲ πολλοὶ ἓν τῇ τῶν βαρβάρων καταδρομῇ παρέβησαν τὴν εἰς Θεὸν πίστιν, ὅρκους ἐθνιχούς ἐπιτελέσανές, καὶ ἀθεμίτων τινῶν γευσάμενοι, τῶν ἐι τοῖς εἰδώλοις τοῖς [iw/moi; προσενεχθέντων αὐτοῖς, οὗτοι κατὰ τοὺς ἤδη παρὰ τῶν navigas ἡμῶν ἐξενεχῦέντας κανόνας οἱκο- “pauonum. Οἱ μὲν γὰρ ἀνάγκην χαλεπὴν ἐκ βασάi Ι i ν η νων ὑπομένοντες, καὶ μὴ φέροντες τοὺς πόνους, καὶ ἐλκνσθέντες πρὸς τὴν ἄρνησιν, ἐν τρισὶν ἔτεσιν ἁὸἐκτους εἶναι, καὶ ἐν δυσὶν ἀκροᾶσθαι “ καὶ εν τριciv ὑποπισόντας, οὕτω deum}; γενέσθαι εἰς τὴν κοινωνίαν· οἱ δὲ ἄνευ ἀνάγκης μεγάλης προὸόντες Ι ν τὴν εὶς Θεὸν πίστιν, καὶ ἁψάμενοι τῆς τραπέζης τῶν δαιμονίων, καὶ ὀμόσαντες ὄρχους Ἑλληνικοὺς, ἑκβἀλλισοαι μὲν ἐν γʼ ἔτεσι, καὶ ἐν ἀκροᾶσθαι ε ἐν ὑποπτὼσιι δι ιύξαμίνους ἄν γʼ ἔτεσι, καὶ ἄν ἀλλοις γʼ συστάντας τοῖς πιστοῖς si; τὴν dinam, οὕτω δικτοὺς εἶναι τῇ τοῦ ἀγαθοῦ κοινωνίᾳ. HB'. Καὶ περὶ τῶν ἕπιορκησοὲντων, εἰ μὶν ἆκ βίας καὶ ἀνάγκης παρέβησαν τοὺς ὅρκους, κουφοτέροις ὑπόκεινται ἐπιτιμίοις, ὥστε μετὰ ςʼ ἔτη εἶναι αὐτοὺς δεκτούς· εἰ δὲ zisz ἀνάγκης προδόντες τὴν ἑαυτῶν πίστιν, ὶν δυσὶν ἔτεσι προσκλαύσαντες, καὶ ἓν δυσὶν ἀκροασάμενοι, καὶ ἐν πίντι ἦν ύποπτὼσιι εὐξάμενοι, καὶ ἐι δυσὶν ἄλλοις ᾶνιυ προσφορᾶς εἰς τὴν κοινωνίαν τῆς προσιυχῆς παραδιχθέντις, οὗτοι τελευταῖον ἀξιόλογον, δηλαδὴ, τὴν μετάνοιαν ἔπιδειξάμινοι, ἀποκαταστήσονται εἰς τὴν κοινωνίαν τοῦ σώματος τοῦ Χρ ιστοῡ. ΗΓ. Oi καταμαντευόμενοι, καὶ ταῖς συνηθείαις τῶν ἐθνῶν ἀκολουθοῦντες, ἦ εἰσάγοντες τινας εἰς τοὺς ἑαυτῶν οἴκους ἐπὶ ὰνιυρέσιι (ραρμακιιῶν, καὶ καθάρσει, ὑπὸ τὸν κανόνα πιπτέτωσαν τῆς ἕξαηίας. Ενιαυτον προσκλαύσαντες, καὶ ὶνιουτόν ἀκροασάμενοι, καὶ ἐν γʼ ἔτεσιν ὑποπίπτοντες, καὶ ὶνιαυτὸν συστάντες τοῖς πιστοῖς, οὕτω δεχθὴτωσαν. ΙῐΔʼ. Πάντα δὲ ταῦτα γράφομεν, ὥστε τοὺς καρποὺς δοκιμάζεσθαι τῆς μετανοίας. Οὐ γὰρ πάντως τῷ χρόνῳ κρίνομεν τὰ τοιαῦτα, ἀλλὰ τῷ τρόπῲ τῆς μετανοίας προσέχομεν. Ἐὰν δε δυσαποσπάστως ἔχωσι τῶν ἰδίων ἐθῶν, καὶ ταῖς ἡδοναῖς τῆς σαρκὸς μᾶλλον δουλεύειν θέλωσιν ᾖ τῷ Κυρίῳ, καὶ τὴν κατὰ τὸ Εὐαγγίλιον ζωὴν μὴ καταδέχωνται, οὐδεὶς ἡμῖν πρὸς αὐτοὺς κοινὸς λόγος. ’Πμιῖς γὰρ ἄν λαῷ ἁτειθιῐ καὶ ἀντιλέγοντι δεδιδάγμιθα ἀκούειν, ὃτι Σώςων σῶζε τὴν σεαυτοῦ ψυχὴν. Μὴ τοίνυν κατα. δεξώμεθα συναπόλλυσθαι τοῖς τοιούτοις· ἀλλὰ φοβησθένττς τὸ βαρὺ κρῖμα, καὶ τὴν φοβερὰν ἡμέραν τῆς ἁνταποδὸσεως τοῦ Κυρίου πρὸ τῶν ὀφθαλυῶν λαβόντες, μὴ θελήσωμεν ἁμαρτίαις ἀλλοτρίαις συναπόλλυσθαι, Εἰ ’γὰρ μὴ ἔπαίὸευνην ἡμᾶς τα φοβερὰ τοῦ Κυρίου, μηδὲ αἱ τηλικαῦται πληγαὶ εἰς αἲσθησιν ἡμᾶς ἤγαγον, ὃτι διὰ τὴν ἀνομίαν ἡμῶν ἔγκοιτὲλιπεν ἡμᾶς ὀ Κύριος, καὶ παρέδωκε-ι ιίς χιῑρας βαρβάρων, καὶ ἀπήχθη αἰχμάλωτος εἰς τοὺς πολιμίους ό λαός, καί παρεδόθη τῇ διασπορᾷ, διότι ταῦτα ἐτόλμων οἱ τὸ ὄνομα τοῦ Χριστοῦ περιφέροντις · εἱ μὴ ἔγνωσαν, μηδὲ συνῆκαν, ὅτι διὰ ταῦτα ἦλθεν ἐφʼ ἡμᾶς ἡ ὀργὴ τοῦ Θεοῡʼ τις ἡμῖν κοινός πρὸς τούτους λόγοςς Ἀλλὰ διαμαρτύρεσθαι αὐτοῖς καὶ - νυκτὸς καὶ ἡμέρας, καὶ δημοσίᾳ καὶ ἰδίᾳ ὀφείλομεν· συναπιίγεσθαι δὲ αὐτῶν ταῖς πονηρῖαις μὴ mnsamμεθα, προσευχόμενοι μάλιστα μεν κερδῆσαι αὐτοὺς καὶ ἐξελέσθαι τῆς παγίδος τοῦ πονηροῦ · ἐὰν δὲ τοῦτο μὴ δυνηθῶμεν, σπουδάσωμεν τὰς γοῦν ἑαυτῶν ψυχὰς τῆς αἰωνίου κατακρίσεως περισώσασθαι,

### English translation (Claude)

To Amphilochius, on the canons. Returning from a long journey (for I went as far as Pontus for the needs of the churches and to visit my kinsfolk), and bringing my body back shattered and my soul somewhat afflicted, when I took into my hands the letter of your reverence, I forgot everything at once, having received tokens of the voice that is sweetest of all to me and of the dearest hand. Since then I was so much cheered by the letter, you ought to guess how much I value meeting you, which may the Holy One arrange to happen wherever it is not burdensome and you yourself invite us. For it is not hard for me, if you come to the house at Euphemias, to be together, escaping the troubles here and hastening to your unfeigned love. Perhaps, besides, the sudden withdrawal of the most God-beloved bishop Gregory makes the journey to Nazianzus necessary in any case; for what reasons it happened is unknown until now. As for the man about whom I had spoken to your perfection, and whom you now hoped to be ready, know that having fallen into a long illness, and suffering now in his very eyes, from his old affliction and the sickness that recently befell him, he remains altogether useless for ordinary activities. There is no other with us. So it is better, even though they have entrusted the matter to us, that someone from among themselves be put forward. For one must consider that these are the words of necessity, but that their soul wants what they sought from the beginning, that their leader be one of their own. If there is anyone among the newly baptized, whether Macedonius approves or not, let him be put forward. You will instruct him … (51) As for clerics, the canons have set forth without distinction, ordering that one punishment be fixed for those who have fallen, expulsion from the ministry, whether they happen to be in a rank or continue in a ministry that has no imposition of hands. (52) The woman who neglected her offspring on the road, if, being able to save it, she disregarded it, either thinking thereby to conceal her sin or using a wholly brutal and inhuman reasoning, let her be judged as for murder. But if she could not care for it, and the newborn perished through solitude and lack of necessities, the mother is to be pardoned. (53) The widowed slave perhaps did not greatly offend in choosing a second marriage under the appearance of abduction. So she need not be accused at all on this account. For it is not outward appearances that are judged but the intention. But it is clear that the penalty for a second marriage remains for her. (54) The distinctions between involuntary homicides I know I sent to your piety some time ago, as far as was possible, and I can say nothing more than those; it belongs to your understanding to increase the penalties according to the particular circumstances, or to lessen them. (55) Those who go out against robbers in return, if they are laymen, are kept from the communion of the good thing; if they are clerics, they are deposed from their rank. "For everyone," it says, "who takes the sword shall die by the sword." (56) He who has killed voluntarily and afterward repented shall be without communion in the holy things for twenty years. The twenty years shall be arranged for him thus. For four years he must weep, standing outside the door of the house of prayer, begging the faithful who go in to make prayer for him, and confessing his own transgression. After the four years he shall be received among the hearers, and for five years he shall go out with them. For seven years he shall go out with those in prostration, praying. For four years he shall only stand with the faithful, but shall not partake of the offering. When these are completed he shall share in the holy things. (57) He who has killed involuntarily shall be without communion in the holy things for ten years. The ten years shall be arranged for him thus: two years he shall weep; three years he shall continue among the hearers; four he shall prostrate himself; and for one year he shall only stand with the faithful; and in the next he shall be received to the holy things. (58) He who has committed adultery shall be without communion in the holy things for fifteen years: four years weeping, five hearing, four prostrating, two standing with the faithful without communion. (59) The fornicator shall be without communion in the holy things for seven years: two weeping, two hearing, two prostrating, and one standing with the faithful only; in the eighth he shall be received into communion. (60) She who has professed virginity and fallen from her promise shall fulfill the time of the sin of adultery in the ordering of her own life. The same also for those who have professed the life of monks and fall. (61) The thief, if he repented of himself and accused himself, shall be kept from the communion of the holy things for one year only; if he was convicted, for two years. The time shall be divided for him between prostration and standing with the faithful; and then let him be deemed worthy of communion. (62) He who commits indecency with males shall be dealt with for the time of one who transgresses in adultery. (63) He who confesses his impiety with animals shall complete the same time in confession. (64) The perjurer shall be without communion for ten years: two weeping, three hearing, four prostrating, one year only standing with the faithful, and then deemed worthy of communion. (65) He who confesses sorcery or poisoning shall do penance for the time of the murderer, being dealt with as one who has convicted himself of that sin. (66) The grave-robber shall be without communion for ten years: two weeping, three hearing, four prostrating, one year standing with the faithful; and then he shall be received. (67) Intercourse with a sister shall do penance for the time of the murderer. (68) The union of people within forbidden kinship, if it is detected as having been done as a human sin, shall receive the penalties of adulterers. (69) A reader, if he has had intercourse with his own betrothed before the marriage, after being suspended for a year, shall be received to read, remaining without promotion. … The same also for a minister. (70) A deacon defiled with the lips, who confesses that he has sinned only so far, shall be withheld from the liturgy; but he shall be deemed worthy to partake of the holy things with the deacons. The same also for a presbyter. But if anyone is detected as having sinned beyond this, in whatever rank he may be, he shall be deposed. (71) He who was privy to each of the sins mentioned above, and did not confess but was convicted, shall himself be under penalty for as long a time as the doer of the evil is penalized. (72) He who has given himself over to diviners or any such people shall himself be dealt with for the time of the murderer. (73) He who has denied Christ and transgressed the mystery of salvation must weep for the whole time of his life, and is bound to confess, being deemed worthy of the sanctification at the time when he departs this life, through faith in the love of God for humankind. (74) If, however, each of those who have fallen into the sins written above becomes earnest in confession, he who has been entrusted by the love of God for humankind with loosing and binding, if he becomes more lenient, seeing the abundance of the sinner's confession, so as to lessen the time of the penalties, will not be worthy of condemnation; since the history in the Scriptures makes known to us that those who confess with greater toil quickly obtain the love of God for humankind. (75) He who has defiled himself with his own sister, on his father's or his mother's side, let him not be permitted to be in a house of prayer until he departs from the unlawful and … practice. After he has come to an awareness of that fearful sin, let him weep for three years, standing at the door of the houses of prayer, and entreating the people as they go in to prayer that each with compassion offer fervent supplications to the Lord for him. After this, for another three years let him be admitted to hearing only; and while hearing the Scriptures and the teaching, let him be put out and not deemed worthy of prayer. Then, if indeed he has sought it with tears and has fallen down before the Lord with contrition of heart and strong humility, let prostration be given him for three years. And thus, when he has shown fruits worthy of repentance, in the tenth year let him be received into the prayer of the faithful without the offering; and after standing with the faithful in prayer for two years, then at last let him be deemed worthy of the communion of the good thing. (76) The same pattern also for those who take their daughters-in-law. (77) But he who leaves the wife lawfully joined to him and brings in another is, according to the Lord's sentence, subject to the judgment of adultery. It has been laid down by canon by our Fathers that such people should weep for a year, be hearers for two years, prostrate themselves for three years, and in the seventh stand with the faithful; and so be deemed worthy of the offering, if they repent with tears. (78) Let the same pattern hold also for those who take two sisters in marriage, even if at different times. (79) Those who rage with lust for their own stepmothers are subject to the same canon, and also those who rage with lust for their own sisters. (80) Polygamy the Fathers passed over in silence, as bestial and altogether foreign to the human race. But to us the sin appears to be something more than fornication. Therefore it is reasonable that such people be subjected to the canons: namely, that after weeping for a year and prostrating for three, they then be received. (81) Since many in the inroad of the barbarians transgressed their faith in God, performing pagan oaths and tasting certain unlawful things offered to them at the idols of the Magi, these shall be dealt with according to the canons already issued by our Fathers. For those who endured harsh compulsion from tortures, and could not bear the pains, and were dragged into denial, shall be unreceived for three years, hear for two, and after prostrating for three years shall thus be received into communion. But those who without great necessity betrayed their faith in God, and touched the table of demons, and swore Greek oaths, shall be put out for three years, hear for …, pray in prostration for three years, and after standing with the faithful in prayer for another three years, shall thus be received to the communion of the good thing. (82) And concerning those who have perjured themselves: if they broke their oaths under force and necessity, they are subject to lighter penalties, so that after six years they may be received; but if they betrayed their own faith without necessity, after weeping for two years, hearing for two years, praying for five years in prostration, and being admitted for two more years to the communion of prayer without the offering, then at last, having shown a worthy repentance, they shall be restored to the communion of the body of Christ. (83) Those who practice divination and follow the customs of the nations, or bring people into their own houses to discover sorceries and for purification, let them fall under the canon of six years: after weeping for a year, hearing for a year, prostrating for three years, and standing with the faithful for a year, let them thus be received. (84) We write all this so that the fruits of repentance may be tested. For we do not judge such things simply by time, but we attend to the manner of the repentance. But if they cling stubbornly to their own habits and wish to serve the pleasures of the flesh rather than the Lord, and do not accept the life according to the Gospel, we have no common ground with them. For we have been taught, in the case of a disobedient and contradicting people, to hear: "Save your own soul." Let us not then consent to perish along with such people; but, fearing the heavy judgment and setting before our eyes the fearful day of the Lord's recompense, let us not be willing to perish along with other people's sins. For if the terrors of the Lord have not taught them, nor such great blows brought them to awareness that because of our lawlessness the Lord has forsaken us and delivered us into the hands of barbarians, and the people was led captive to the enemy and given over to dispersion, because those who bear the name of Christ dared these things; if they have not known nor understood that because of these things the wrath of God has come upon us, what common ground have we with them? But we ought to bear witness to them night and day, publicly and privately; but let us not consent to be dragged along in their wickedness, praying above all to win them and rescue them from the snare of the evil one; but if we cannot do this, let us strive at least to save our own souls from eternal condemnation.

### Scripture references

- Matt 26:52: quotation, high confidence
- Matt 16:19: allusion, medium confidence
- Matt 18:18: allusion, medium confidence
- Matt 3:8: allusion, high confidence
- Ps 51:17 (50:19 LXX): echo, medium confidence
- Matt 19:9: allusion, high confidence
- 1 Cor 10:21: allusion, high confidence
- Isa 65:2: allusion, medium confidence
- Rom 10:21: allusion, medium confidence
- Gen 19:17: quotation, high confidence
- 2 Tim 2:26: allusion, medium confidence

### Translation notes

- Letter 217 (Basil's Third Canonical Letter). The canons are numbered 51–84 in the scan, continuing Letters 188 and 199; the numerals are given in round brackets. The canons are translated exactly as written. The four stages of public penance are weeping (outside the door), hearing, prostration, and standing with the faithful without receiving the offering. The scan OCR is badly garbled in places: in the opening, the name Macedonius is read by sense from a garbled word, and the sentence beginning "You will instruct him" breaks off ("…"); in canon 69 a sentence seems to be lost before "The same also for a minister" ("…"); in canon 75 one adjective describing the practice is lost ("…"); in canon 81 the number of years of hearing is lost ("…"); "at the idols of the Magi" is a reading by sense of a garbled phrase. Canon 77 applies the Lord's saying on divorce and remarriage (Matt 19:9) to a man who leaves his lawful wife and marries another; canon 80 treats polygamy (here, marrying more than twice) as worse than fornication. Quotations and allusions: Matt 26:52 (canon 55); Matt 16:19; 18:18 (binding and loosing, 74); Matt 3:8 (fruits worthy of repentance, 75); Ps 51:17 (contrition, 75); Matt 19:9 (77); 1 Cor 10:21 (table of demons, 81); Isa 65:2 / Rom 10:21 (a disobedient and contradicting people, 84); Gen 19:17 ("Save your own soul", 84); 2 Tim 2:26 (snare, 84).

### Citation (SBL)

Basil, Ep. 217 (PG 32:793b–809a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/214/#p-217).

## Letter 218

- URL: https://sophiascriptura.com/fathers/basil-epistulae/214/#p-218
- Source: PG 32:809b–812a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, ill after his journey to Pontus, asks Amphilochius to send a trustworthy man to Lycia to find out which bishops and presbyters there hold the orthodox faith, naming several.

### Greek text

Ἀμφιλοχίω, ἐπισκόπει) Ἰκονίου. Τὴν μὲν χρεῑαν, ἧς ἕνεκεν παρεγένεό ὁ ἁδελφὸς Αἰλιανὸς, κατώρθωσεν ἐρʼ ἑαυτοῦ, οὐδεμιᾶς παρʼ ἡμῶν συνεργίας προσδεηθεὶς· ἡμῖν δὲ διπλὴν ἔδωκε χάριν, κομί-σας τε γράμματα τῆς σῆς Οεοσεβειῖας, καὶ ἀφορμήν τὼν πρὸς σε γραμμάτων ἡμῖν παρασχόμενος. Καὶ προσαγορεύομεν οὖν διʼ αὐτοῦ τὴν ἀληθινήν σου καὶ ἀμίμητον ἀγάπην· καὶ παρακαλούμεν προσεύχεσθαι περὶ ἡμῶν, νῦν, εἴπερ ποτε, τῆς ἐκ τῶν προσευχῶν σου βοηθείας προσδεομένων. Τὸ γὰρ σῶμά μου, ἐκ τῆς ὀδοῦ τῆς ἐπὶ τὸν Πόντον σνντριξὲν, ὑπὸ ἀρρωστιας συνέχεται οὐκ ἀνεκτῶς. Ἐκεῖνο ὃὲ καὶ πάλαι ἐβονλομην γνώριμον ποιῆσαι τῇ σῇ συνέσει (οὐχ ὡς ὑπʼ ἀλλης προηγουμένης αἰτίας διακρουσοεὶς ἐξελαθόμην)νῦν δί ὑπομιμνήσκω, ἵνα καταξιώσῃς ἄνδρα σπουδαῖον πέμψαι ei; τὴν Λυκίαν, κατασκέψασθαι, τίνες εἰσὶν οἱ τῆς ὀρθῆς πίστεως. Δεῖ γὰρ τάχα μὴ παροφθῆναι αὐτοὺς, εἴπερ ἀληθῆ ἐστιν οἱ τις τῶν ἐκεῖθεν παραγινομένων πρὸς ἡμᾶς εὐλαβῶν διηγήσατο· ὅτι, πάντη πρὸς τό ’Δσιανὸν φρόνημα ἀπηλλοτριωμένοι, ἡμᾶς καταδέἐ 1 t ν xcv-rw. ἐπιγράφεσθαι κοινωνούς. Εἰ δὲ μέλλει τις ἀπιέναι, ὶπιζητησάτω ἐν Κορνδάλοις Ἀλέξανδρον ὰπὸ μοναζόντων ἐπίσκοπον, καὶ ἐν Λιμύρᾳ Διατιμον, καὶ ἐν Κύροις Τατιανὸν καὶ Πολέμωνα καὶ Μακάριον πρεσβντέρους, ἐν Πατάροις ἐπίσκοπον Εὔδημον, ἐν Τελμέσῷ Ἰλάριον ἐπίσκοπον, ἐν Φέλῳ Λολλιανόν ἐπίσκοπον. Τούτους καὶ ἔτι πλείους ἀνεγνώρισέ τις ἡμῖν, ὡς ὑγιαίνοντας περὶ τὴν πίστιν· καὶ πολλὴν ἔσχονμιιὲ) χάριν τῷ Θεῷ, εἳ τινες ὁλως ἐν τῷ κλίματι τῷ Ἀσιανῲ εἰσι τῆς βλάβης τῶν αἰρετικὼν · Ἐὰν μὲν οὖνῇ δυνατὸν, τέως cluso γραμμάτων αὐτοὺς χατοισκεψώμεθα· πεισθέντες δί, λοιπόν καὶ ἀποστέλλομεν επιστολὴν, καὶ σπουδάζομέν τινα ἐξ αὐτῶν προσκαλέσασθαι εἰς τὴν συντυχίαν ἡμῶν. Γένοιτο δὶ πάντα ἐν καιρῷ περὶ τὴν ποθεινοτάτην ἡμῖν Ἐκκλησίαν τὴν Ἰκονίου. Πάντα τὸν τίμιον κλῆρον καὶ τοὺς συνόντας τῇ θεοσεβείᾳ σου ὰσπαζόμιθα διὰ σοῦ.

### English translation (Claude)

To Amphilochius, bishop of Iconium. The business for which brother Aelianus came he accomplished by himself, needing no help from us; but to us he gave a double favor, bringing a letter from your piety and providing us with an occasion for a letter to you. So through him we greet your true and inimitable love, and we urge you to pray for us, since now, if ever, we need the help of your prayers. For my body, shattered by the journey to Pontus, is held fast by an unbearable sickness. And this I wanted long ago to make known to your understanding (not that, being put off by some other more pressing cause, I forgot it), and now I remind you: that you deign to send an earnest man into Lycia to examine who there are of the right faith. For perhaps they should not be overlooked, if what one of the devout people who came to us from there related is true: that, having become entirely estranged from the Asian way of thinking, they wish to enroll themselves as our communicants. If someone is going to go, let him look for Alexander, the bishop who came from the monks, in Corydala; and in Limyra Diotimus; and in Myra Tatianus, Polemon, and Macarius, presbyters; in Patara the bishop Eudemus; in Telmessus the bishop Hilarius; in Phellus the bishop Lollianus. These and still more someone made known to us as sound in the faith; and we gave great thanks to God that there are any at all in the Asian region free from the harm of the heretics. If it is possible, then, let us for the present examine them through letters; and once we are satisfied, we will then send a letter, and endeavor to invite one of them to a meeting with us. May all things go well in good season for the Church of Iconium, most dear to us. Through you we greet all the honorable clergy and those who are with your piety.

### Translation notes

- Letter 218. "Myra" renders the scan's garbled place name (Κύροις). The "Asian way of thinking" refers to the doctrinal party then dominant in the province of Asia.

### Citation (SBL)

Basil, Ep. 218 (PG 32:809b–812a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/214/#p-218).

## Letters 219, 220

- URL: https://sophiascriptura.com/fathers/basil-epistulae/214/#p-219
- Source: PG 32:812b–816c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil urges the clergy of Samosata to end their quarrels and make peace; a second letter, to the Beroeans, whose heading is lost, praises their steadfastness and urges them not to lose heart.

### Greek text

Τῷ Σαμοσατέων κλήρῳ. 1. Ὁ πάντα μέτρῳ καὶ σταθμῷ ὁρίζων ἡμῖν Κύριος, καὶ τοὺς πειρασμους ἐπάγων μὴ ὑπερβαίνοντας ἡμῶν τὴν δύναμιν, ἀλλὰ δοκιμάζων μὲν διὰ τῆς περιστάσεως τοὺς ἀγωνιστὰς τῆς εὐσεβείας, οὐκ ἐῶν δὲ πειρασθῆναι ὑπὲρ ὃ δύνανται ὑπενεγκεῖν, χαὶ ποτίζων δάκρυσιν ἐν μέτρῳ τοὺς ὀφείλοντας διδαχθῆναι, εἰ ἐν ταῖς θλίψεσι τὸ πρὸς τὸν Θεὸν εὐχάριστον διασώζουσι· μάλιστα ἐπὶ τῆς οἰκονομίας τῆς καθʼ ὑμᾶς τὸ ἑαυτοῦ φιλάνθρωπον ἐγανέρωσε, μὴ συγχωρήσας ὑμῖν τὸν παρὰ τὼν ἐχθρῶν διωγμὸν τοιουτον ἐπενεχθῆναι, οἷον δύνασθαι περιτρέψαι τινας ἡ διασαλεῦσαι ἀπὸ τῆς εἰς Χριστὸν πίστεως. Κούφοις γὰρ καὶ εὐκαταγωνίστοις ἀντιπάλοις παραζεύξας ὑμᾶς, ἐν τῇ κατʼ αὐτῶν νίκῃ το βραβεῖον ὑμῖν τῆς ὑπομονῆς ηὑτρέπισιν, Ἀλλʼ ὁ κοινὸς ἐχθρὸς τῆς ζωῆς ἡμῶν, ο ταῖς ἑαυτοῦ μεθοόείαις ὁητιμαχομενος τοῦ Θεού τῇ χρηστότητι, ἐπειδὴ εἶδεν ὑμᾶς ὡς τεῖχος χραταιον τῆς ἔξωθεν προσβολῆς καταφρονονντας, ἐν ὑμῖν αὐτοῖς, ὡς ἀκούω, ἐπενόησε γενέσθαι τινας λύπας πρὸς ἀλλήλους καὶ μικροψυχίαςδ αἱ παρὰ μὲν τὴν πρώτην μικραί εισι καὶ εὐθεράπευτοι, προίόντος δὲ τοῦ χρόνον ὑπο φιλονεικίας αὐξανόμεναι, εὶς ἀνίατον παντελῶς ἐκπίπτειν πεφύκασι. Διὸ ὥρμησα πρὸς τὴν διὰ τοῦ γράμματος τοῦδε παράκλησιν. Εἰ μὲν ἦν; δυνατὸν, αὐτὸς ἂν παρεγενόμην, καὶ διʼ ἐμαυτοῦ ἱκέτευσα ὑμᾶς· ἐπειδὴ δὲ τοῦτο οὶ καιροὶ οὐκ ἐπιτρέπουσι, τὴν ἐπιστολὴν ταύτην ἀνθʼ ικετηρίας ὑμῖν προτείνομεν· ἶνα, αἰδεσθέντες ἡμῶν τὰς παρακλήσεις, καταλύσητε πᾶσαν τὴν πρὸς ἀλλήλους φιλονεικίαν, καὶ ταχέως μοι ὃιαπέμψησθε τὴν ἀγαθήν ἀγγελίαν, ὅτι ἀφήκατε ἀλλήλοις τὰς μέμψεις. 2. Ἐκεῖνο γὰρ εἰδέναι βούλομαι τήν ’σύνεσιν fige: - ὅτι ἐκεῖνος μέγας παρὰ Θεῷ, ό ταπεινοφρόνως ὑποκατακλιθεὶς τῷ πλησίον, καὶ ἀνεπαισχύντως ἐφʼ ἑαυτὸν ἀναδεξάμενος τὰ ἐγκλήματα, κᾶν μή ἀληθῆ ᾖ, ὑπὲρ τοῦ τὸ μέγα ὄφελος τὴν εἰρήνην χαρίσασθαι τῇ τοῦ Θεοῦ Ἐκκλησία. Γ ενέσθω οὖν ἐν ὑμῖν ἅμιλλα ἀγαθὴ, τίς πρῶτος καταξιωθῇ υἱός Θεοῦ κληθῆναι, δια τῆς εἰρηνοποιίας ἐαυτῷ τό ἀξίωμα τοῦτο περιποιησάμενος. Ἐπέστειλε δε καὶ ό θεοφιλέστατος ἐπίσκοπος ὑμῖν τὰ πρέποντα, καὶ ἐπιστελεῖ πάλιν τὰ ἐπιβάλλοντα αὐτῷ. Πλὴν ἀλλὰ καὶ ἡμεῖς, δ ιὰ τό ἔτι συγκεχωο ρῆσθαι ἐγγύτεροι ὑμῶν εἶναι, ἀμελεῖν τῶν καθʼ ὑμᾶς οὐ δυνάμεθα. Ὅθεν καὶ παραγενομένου του εὐλαβεστάτου ἀδελφοῦ Θεοδώρου τοῦ ὑποδιακόνου, καὶ εἰπόντος τήν Ἐκκλησίαν ἰν λύπῃ εῖναι καὶ ταραχῇ, σφοδρῶς συντριβέντες καὶ βαθείᾳ ὀδύνη τήν καρδίαν πληγέντες, ἠσυχάσαι οὐκ ἠνειχόμεθα· αλλὰ παρεκαλέσαμεν ὑμᾶς, πᾶσαν δικαιολογίαν της πρὸς ἀλλήλους ῥίψαντας, καταπράξασθαι τὴν εἰρήνην, ἵνα μήτε ἡδονήν τοῖς ἐναντίοις παράσχησθε, μήτε τὸ καύχημα τῆς Ἐκκλησίας προδῶτε, ὁ νῦν εὶς πᾶσαν τήν οἰκουμένην δ ιαβεβόηται, ὅτι οἱ πάντες, ὡς ὑπὸ μιᾶς ψυχῆς καὶ καρδίας οἰκονομούμενοι, ἐν ἐνὶ σώματι οὕτω διάγετε. Πάντα τόν λαόν τοῦ Θεοῦ, τούς τε ἐν ἀξιωμασι καὶ δυναστείαις πολιτικαῖς ,καὶ τοῦ παν τός κλήρου τό πλή ρωμαεδια τῆ ς ὑμετέρας εὐλαβείας κατασπαζόμεθα, καὶ παρακαλοῦμεν ὁμοίους ἑαυτοῖς διαμεῖναι. Οὑδεμίαν γὰρ προσθήκην ἐπιζητοῦμεν, διὰ τὸ πᾶσαν ὑπερβολήν προλαβόντας αὐτοὺς διὰ τῆς τῶν ἀγαθῶν ἔργων ἐπιδείξεως ἀποκλεῖσαι. ΣΠΙΣΤΟΛΗ ZK'. ἱγων τήν καθημερινὴν ὑμῶν ἄθλησιν, καὶ τὴν εὔτονον ὑπὲρ τῆς εὐσεβείας ἔνστασιν, τοσοῦτον ἡμῖν ἐνεποίησε τὸ θαῦμα, καὶ τοσοῦτον ἤγειρε τὸν πόθον τῆς ἀπολαύσεως τῶν ἐν ὑμῖν καλῶν, ὥστε προσεύχεσθαι ἡμᾶς τῷ Κυρίῳ γενέσθαι ποτὶ καιρόν καὶ διὰ τῆς οἰκείας πιίρας γνωρίσαι τὰ καθʼ ὑμᾶς. Καὶ γὰρ ἀπήγγειλεν ἡμῖν οὐ μόνον ὑμῶν τῶν τήν λειτουργίαν τοῦ θυσιαστηρίου πεπιστευμένων τὴν ἀκρίβειαν, ἀλλὰ καὶ τοῦ δήμου παντὸς τὴν συμφωνίαν, καὶτῶν καθηγουμίνων τῆς πόλεως καὶ προπολιτιυομένων αὐτῆς τό μιγαλοφυὶς τῶν τρόπων, καὶ τό γνήσιον τῆς περὶ Θεὸν δια θέσεως, ὥστε μακαρίσαι ἡμᾶς τὴν ἐκ τῶν τοιούτων συμπληρουμένην Ἐκκλησίαν, καὶ εὔχεσθαι νῦν πλέον δοθῆναι ὑμῖν τὴν πνευματικὴν γαλήνην· ἶνα ἆ νῦν ἐ) τῷ καιρῷ τῆς ἀθλήσεως ἐπεδείξασθε, τούτων ἐκ τῷ τῆς ἀνέσεως χρόνῳ κομίσησθε τὴν ἀπόλαυσιν. Πέφυιι γάρ πως τὰ δυσχερῆ κατὰ τὴν πεῖραν ἡδονὴν φέρειν τοῖς ὑπομιμνησκομένοις. Τὸ δὲ νῦν ἔχον παρακαλοῦμεν ὑμᾶς μὴ ἐκκακιίν, μηδι ἀπαγορεύειν πρὸς τὴν συνίχιιαν τῶν κακώσεων. Ἐῃὺς γὰρ οἱ στέφανοι, mter/1); ἠ ἀντίληψις τοῦ Κυρίου. Μὴ ἔκχέητι τὰ προπεπονημένα ὑμῖν· μὴ ἆχριιὼσητι τὸν κόπον τόν δια πάσης τῆς οἰκουμένης βεβοημίνον. Ὀλιγοχρόνιοι τῶν ἀνθρωπίνων πραγμάτων αἱ καταστάσης· Πᾶσα σὰρξ χόρτος, ιαὶ πᾶσα δόξα ἀνθρώπου ὡς ἄνθος χόρτου. Ἐξηράνθηό χόρτος, καὶ τὸ ἄνθος ἄξέπεσιʼ τὸ δὲ ῥῆμα Κυρίου μένει εἰς τὸν αἰῶνα, Τῆς διαμενούσης ἐντολῆς ἀντιχόσ μενοι, τῆς παρερχομένης φαντασίας καραφρονήσωμεν. Πολλὰς Ἐκκλησιας ἁνὼρθωσι 1’ὸ καθʼ ὑμᾶς ύπόὃειγμα. Πολύν, κατὰ τὸ λανθάνον, ἑαυτοῖς συνηγάγιτε τὸν μισθὸν, δ ιʼ ὧν τοὺς ἆπιιροτὲρονς εἰς τόν ὅμοιον ζῆλον

### English translation (Claude)

To the clergy of Samosata. 1. The Lord, who determines everything for us by measure and weight, and who brings on temptations that do not exceed our strength, but tests the contenders for godliness through hardship while not allowing them to be tempted beyond what they are able to bear, and who gives tears to drink in measure to those who need to be taught whether in afflictions they keep their gratitude toward God, has shown his love for humankind above all in his dealings with you, not allowing such a persecution from your enemies to be brought upon you as could overturn some or shake them from their faith in Christ. For by matching you with light and easily beaten opponents, he prepared for you the prize of endurance in the victory over them. But the common enemy of our life, who by his wiles fights against the goodness of God, when he saw you, like a strong wall, despising the attack from outside, contrived, as I hear, that certain grievances and petty quarrels should arise among yourselves against one another; these at first are small and easily healed, but as time goes on, growing through contentiousness, they naturally fall into what is altogether incurable. Therefore I have hastened to exhort you through this letter. If it were possible, I would have come myself and entreated you in person; but since the times do not permit this, we hold out this letter to you in place of a suppliant's plea, so that, respecting our entreaties, you may put an end to all contention with one another, and quickly send me the good news that you have forgiven one another your complaints. 2. For I want your understanding to know this: that he is great before God who humbly yields place to his neighbor and without shame takes the charges upon himself, even if they are not true, in order to grant that great benefit, peace, to the Church of God. Let there then be a good rivalry among you, as to who shall first be deemed worthy to be called a son of God, having won this dignity for himself by peacemaking. The most God-beloved bishop too has written to you what is fitting, and will write again what falls to him. Nevertheless we too, because we have been allowed to be still nearer to you, cannot neglect your affairs. Hence, when the most reverent brother Theodorus the subdeacon came and said that the Church was in grief and turmoil, we were deeply crushed and struck to the heart with deep pain, and could not bear to keep quiet; but we have urged you, throwing aside every self-justification against one another, to bring about peace, so that you neither give pleasure to your opponents nor betray the boast of the Church, which has now been proclaimed throughout the whole world: that all of you, as though governed by one soul and heart, live thus in one body. Through your reverence we greet all the people of God, both those in dignities and civic offices, and the whole body of the clergy, and we urge them to remain like themselves. For we seek no addition, because by the display of their good works they have anticipated and shut out every excess. [Letter 220] [To the Beroeans.] … your daily contest and your vigorous resistance on behalf of godliness has produced such admiration in us, and so roused our longing to enjoy the good things among you, that we pray to the Lord that a time may come when we may also come to know your affairs by our own experience. For he reported to us not only the strictness of you who have been entrusted with the ministry of the altar, but also the concord of the whole people, and the magnanimity of character of the leaders of the city and of those who govern it, and the genuineness of their disposition toward God; so that we counted blessed the Church filled up with such people, and we pray that spiritual calm may now be given you all the more, so that what you have shown now in the time of contest you may receive the enjoyment of in the time of rest. For hardships, once experienced, somehow naturally bring pleasure to those who remember them. For the present we urge you not to lose heart nor to give up before the continual ill-treatment. For the crowns are near, near is the help of the Lord. Do not pour away what you have already labored for; do not make useless the toil that has been proclaimed throughout the whole world. Short-lived are the states of human affairs: "All flesh is grass, and all the glory of man as the flower of grass. The grass withered, and the flower fell; but the word of the Lord abides forever." Holding fast to the commandment that abides, let us despise the passing show. Your example has set many Churches upright. Without knowing it you have gathered for yourselves a great reward, through which you have [roused] the less experienced to a like zeal …

### Scripture references

- 1 Cor 10:13: allusion, high confidence
- Ps 80:5 (79:6 LXX): echo, medium confidence
- Matt 5:9: allusion, high confidence
- Acts 4:32: allusion, medium confidence
- Isa 40:6: quotation, high confidence
- 1 Pet 1:24: quotation, high confidence
- Gal 6:9: echo, low confidence

### Extrabiblical texts

- Wis 11:20 (Wisdom of Solomon): allusion, medium confidence

### Translation notes

- Staged ref 219 holds Letter 219 (to the clergy of Samosata) and, from "[Letter 220]", Letter 220 (to the Beroeans), whose heading and first words are lost in the scan ("…"); the scan breaks off before the end of Letter 220 ("…"; "roused" is supplied by sense). Quotations and allusions: Wis 11:20 (measure and weight); 1 Cor 10:13; Ps 80:5 (tears in measure); Matt 5:9 (peacemakers called sons of God); Acts 4:32 (one heart and soul); Isa 40:6–8 / 1 Pet 1:24–25 (quoted); Gal 6:9 (not lose heart).

### Citation (SBL)

Basil, Ep. 219 (PG 32:812b–816c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/214/#p-219).

## Letter 221

- URL: https://sophiascriptura.com/fathers/basil-epistulae/221/#p-221
- Source: PG 32:816c–817b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells the Beroeans that their confession is famous everywhere and that their letter has increased his longing for them, and prays that God will crown their contest.

### Greek text

Πρὸς τούς ἐν Βεροίᾳ. Ἐγνωμεν ὑμᾶς προλαβόντες, ποθεινότατον ἐκ τῆς ἐκβεβοημένης ὑμῶν εὐλαβείας, καὶ τοῦ στεφάνου τῆς κατὰ Χριστὸν ὁμολογίας. Καὶ ἴσως ἀν τις ὑμῶν φαίη· Καὶ τίς ὁ εἰς τὴν μακρὰν ταῦτα διαπορθμεύσας Κύριος αὐτὸς, ὃς τούς εὖσεβοῦγτας εἰς αὑτὸν τρόπω λύχνου τιθεὶς ἐπὶ τὴν λυχνίαν, φαίνειν ποιεῖ καθʼ ὅλης τῆς οἰκουμένης. Ἦ οὐχὶ τοὺς ἀριστέας τῶν ἀγωνιστῶν ἀνακηρύττειν εἴωθε τὸ τῆς νίκης βραβεῖον, καὶ τούς μηχανικοὺς ἡ τοῦ ἔργον ἐπίνοια ; Εἰ δὲ ἐπί τούτοις καὶ τοῖς τοιούτοις ἄλη· στος ἡ μνήμη διαμένει, τοὺς κατὰ Χριστὸν εὖσεβοῦντας, περὶ ὢν αὐτὸς φησιν ό Κύριοςιτοὺς δοξάζοντας με δοξάσω, πῶς οὐχὶ γνωρίμους καὶ διαφανεῖς τοῖς πᾶσι καταστήσει, ταῖς ἀκτῖσι τοῦ ἡλίου συνεφαπλῶν τῆς ἐξαστραπτούσης αὐτῶν λαμπηδόνος τό φαιδρὸν; Μείζονα δε αὖθις ἡμῖν τόν περὶ ὑμᾶς πόθον ἕνεθήκατε γραμμάτων ἡμᾶς ἀξιώσαντες, καὶ γραμμάτων τοιούτων, ἓν οἷς πρὸς τοῖς προλαβοῦσιν ὑπὲρ τῆς εὐσεβείας παλαίσμασι πλουσίου καὶ ἀκμαιοτέραν τὴν ὑπερ τῆς ἀληθοῦς πίστεως καρτεροψυχίαν ἐπεδαψιλεύσασθε. Ἐφʼ οἷς συνηδόμεθα Ιύμῖν, καὶ συνευχόμεθα, ὅπως ό τῶν ὅλων Θεὸς, οὗ ὁ ἀγὼν, καί οὗ τό σκάμμα, καὶ διʼ οὗ οἱ στέφανοι, προθυμίαν ἐμποιήσῃ, ῥῶσιν ψυχῆς παράσχῃ, καὶ εἰς τελείαν εὐδοκίμησιν τὴν παρʼ αύτῷ τὸ ἔργον ὑμῶν ἀγάγῃ.

### English translation (Claude)

To those in Beroea. We knew you beforehand as most longed-for, from your far-famed piety and the crown of your confession in Christ. And perhaps one of you might say: And who carried these things across so great a distance? The Lord himself, who, setting those who are devout toward him like a lamp upon the lampstand, makes them shine over the whole world. Or is it not the prize of victory that is wont to proclaim the champions among contestants, and the ingenuity of the work that proclaims engineers? And if for these and the like the memory remains unforgotten, how will he not make known and conspicuous to all those who are devout in Christ, of whom the Lord himself says, "Those who glorify me I will glorify," spreading out the brightness of their flashing radiance together with the rays of the sun? You have further increased our longing for you by deeming us worthy of a letter, and of such a letter, in which, in addition to your earlier wrestlings on behalf of godliness, you have displayed a richer and more vigorous fortitude on behalf of the true faith. At this we rejoice with you, and we join you in praying that the God of all, whose is the contest and whose the arena, and through whom come the crowns, may implant eagerness in you, grant you strength of soul, and bring your work to perfect approval with him.

### Scripture references

- Matt 5:15: allusion, high confidence
- 1 Sam 2:30: quotation, high confidence

### Translation notes

- Staged ref 220 is Benedictine Letter 221 (to the Beroeans). Quotations and allusions: Matt 5:15 (lamp on the lampstand); 1 Sam 2:30 ("Those who glorify me I will glorify").

### Citation (SBL)

Basil, Ep. 221 (PG 32:816c–817b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/221/#p-221).

## Letter 222

- URL: https://sophiascriptura.com/fathers/basil-epistulae/221/#p-222
- Source: PG 32:817b–820d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks the Chalcidians for a letter that refreshed him as the Arian 'fire' spreads toward Cappadocia, praises the unity of their clergy and people, and urges them to hold together.

### Greek text

Πρός Χαλκιδέας. Τό γράμμα τῆς εὐλαβείας ὑμῶν τοιοῦτον γέγονεν ἡμῖν ἐν καιρῷ θλίψεως ἐπιφανεν, ὁποῖον γίνεται πολλάκις ἀγωνισταῖς ἵπποις, ἐν μεσημβρίᾳ σταθερᾷ λάβρῳ τῷ ἄσθματι κόνιν σπωμένοις ὶν μέσῳ τῳ σταδίῳ, ὕδωρ τοῖς στόμασι προσχυθέν. Ἀνεπνεύσαμε-δ γὰρ ἐκ τῆς σῦνεχείας τῶν πειρασμῶν, καὶ ὁμοῦ τε τοῖς ῥήμασιν ὑμῶν ἑπεῤῥώσθημεν, καὶ τῇ μνήμῃ τῶν καθʼ ὑμᾶς ἀγωνισμάτων εύτονὼτεροι γεγόναμεν πρὸς τὸ ἀνενδότως ὑπενεγκεῖν τόν προκείμενον ύμῖν ἀγῶνα. Ὀ γὰρ ἐμπρησμὸς, ὸ τά πολλὰ τῆς Ἀνατολῆς ἐπινειμάμενος, ύγέρπει ἤδη καὶ τὴν ἡμετέραν, καὶ τά κύκλῳ πάντα περιφλίξας, ἅπτεσθαι φιλόνεικεί καὶ τῶν ἐν Καππαδοκίᾳ Ἐκʼ ιλησιῶν, ἀς τίως ἐκίνει πρὸς δάκρυον ὀ ἐκ γειτόνων καπνός. Ἀπτεσθαι δʼ οὖν λοιπὸν καὶ ἡμῶν ἐπείγεται, ὄν ό Κύριος ἀποστρέψειε τῷ πνεύματι τοῦ στόματος αὐτοῦ, καὶ διακόψειε τὴν φλόγα τοῦ πονηροῦ τούτου ἱ πυρόςε Τίς γὰρ οὕτω δειλός καὶ ἄνανδρος, ἦ πρός πόνους ἀθλητικοὺς ἀμελέτητος, ὡς μὴ τοῖς ᾖ ὑμετέροις ύπογωνήμασιν ἇπιρῥωσθῆναι πρὸς τόν -ιὶπ ἀγῶνα, καὶ εὔχεσθαι μεθʼ ὑμῶν στεφανίτης ἀναῤῥηθῆναις Προλαβόντες γὰρ ἓναπεδύσασθε τῷ τῆς εύσεἱ θείας σταδίῳ, καὶ πολλὰς μιν ἀπεκρούσασθε πείρας αἰρετικὼν παλαισμάτων, πολύν δι τὸν καύσωνα τῶν η πειρασμῶν ύπηνὲγκατε, οῖ τε κορυφαῖοι τῆς Ἐκο ιλησίας ύμεῖς, οἷς ἠ θεραπεία τοῦ θυσιαστηρίου πεπίστευται, καὶ οἱ καθʼ ἕνα τοῦ λαοῦ, οἰ δυνατὼτεροε. Τοῦτο γὰρ καὶ μάλιστα θαυμαστὸν ὑμῶν καί πάσης ἀποδοχῆς ἀξιον, ότι πάντες εἷς ἐστι ἕν Ι Συνεφαπλῶν. 1ὶᾶ mss. οοῐο. Edili συνεφ- Κυρίῳ, οἱ μὲν καθηγούμενοι πρὸς τὸ ἀγαθὸν, οἱ δι ἐφεπόμενοι μετὰ συμπνοίας. Διὸ καὶ κρείττους ἐστὶ τῆς τῶν ἀντιπάλων ἐπιχειρήσεως, οὐδεμίαν παρέχοντες ἀπʼ οὐδενὸς μέλους λαβὴν τοῖς ἀνταγωνιζομένοις. Τούτου χάριν εὐχόμεθα νυκτὸς καὶ qui”; Βασιλεῖ τῶν αἰώνων φυλάξαι μὲν τὸν λαὸν ἐν τῇ ὁλοκληρίᾳ τῆς πίστεως, φυλάξαι δὲ αὐτῷ τὸν κλῆρον. ὥσπερ κεφαλὴν ἀκέραιον ἐπὶ τοῦ ὕψους κειμένην, καὶ τὴν ἀφʼ ἑαυτῆς προμήθειαν τοῖς ὑποκειμέιοις τοῦ σώματος μεʼλεσι παρεχομένην. Ὀφθαλμῶν γὰρ τᾲ καθʼ ἑαυτοὺς ἐνεργούντων, ἕντεχνοι μὶν τῶν χειρῶν αἱ ἐργασίαι, ἀπρόσκοποι δὲ τῶν ποδῶν αἱ κινήσεις, οὐδὲν δε μέρος τοῦ σώματος τῆς προσηκούσης προνοίας ἀποστερεῖται. Ὠστε παρακαλοῦμεν ὑμᾶς, ὁ ποιεῖτε καὶ ποιήσετε, ἀντέχεσθαι ἀλλη- B λων, καί ὑμᾶς μὲν τούς τὴν τῶν ψυχῶν ἐπιμέλειαν πεπιστευμένους συνέχειν τοὺς καθʼ ἕκαστον, καὶ θάλπειν ὡς τέκνα ἀγαπητά · τὸν δὲ λαὸν τὴν πατράσιν ὀφειλομένην αἰδὼ καὶ τιμὴν ύμῖν ἀποσώζειν, ἱνα ἐν τῇ εὐσχημοσύνῃ τῆς Ἐκκλησίας σώζηται μὲν ὑμῶν ἡ ἰσχύς, καὶ τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως. δοξάζηται δέ τὸ ὄνομα τοῦ Θεοῦ, πλεονάζη δὲ καὶ πληθύνη τὸ τῆς ἀγάπης καλὸν. Ἀκούονἠμεῖς εὐφραινώμεθα ἐκὶ τῇ προκοπῇ ὑμῶν τες δὲ τῇ κατὰ Θεὸν· καὶ εἰ μὲν ἔτι διὰ σαρκὸς ἐπιδημεῖν τῷ κόσμῳ τούτῳ κελευόμεθα, καὶ ἴδοιμεν ποτε ὑμᾶς ἐν τῇ εἰρήνῃ τοῦ Θεοῦ· ἐὰν δὲ κε-

### English translation (Claude)

To the Chalcidians. The letter of your reverence appeared to us in a time of affliction like the water often poured over the mouths of racehorses that, at full noon, gulp down dust with violent panting in the middle of the course. For we have taken breath from the continual temptations, and at the same time we were strengthened by your words, and through the memory of your contests became more vigorous to bear without yielding the contest set before us. For the conflagration that has spread over most of the East is now creeping over our country too, and having burned everything round about, it strives to seize also the Churches in Cappadocia, which until now the smoke from their neighbors moved to tears. And now it is hastening to seize us too; may the Lord turn it back by the breath of his mouth and cut off the flame of this evil fire. For who is so cowardly and unmanly, or so unpracticed in athletic labors, as not to be strengthened for the contest by your prompting, and to pray to be proclaimed a victor along with you? For you were the first to strip for the stadium of godliness, and you have repelled many attempts of heretical wrestlings, and endured much scorching heat of temptations, both you, the leaders of the Church, who are entrusted with the service of the altar, and individually those of the people who are more powerful. For this is especially admirable in you and worthy of all acceptance, that you are all one in the Lord, the leaders leading toward the good, and those who follow them following in harmony. Therefore you are stronger than the attempts of your opponents, offering no hold from any member to those who struggle against you. For this reason we pray night and day to the King of the ages to guard the people in the soundness of the faith, and to guard the clergy for them, like a head unharmed set on high and providing from itself care for the members of the body that lie beneath. For when the eyes do their own work, the works of the hands are skilful, the movements of the feet are free from stumbling, and no part of the body is deprived of fitting care. So we urge you, as you are doing and will do, to hold fast to one another: you who are entrusted with the care of souls, to hold together each individual and cherish them as beloved children; and the people, to keep for you the reverence and honor owed to fathers; so that in the good order of the Church your strength and the firmness of your faith in Christ may be preserved, the name of God glorified, and the good of love may abound and multiply. Hearing of your progress according to God, we rejoice; and if we are still bidden to sojourn in this world in the flesh, may we see you some day in the peace of God; but if we are bidden …

### Scripture references

- 2 Thess 2:8: echo, medium confidence
- 1 Tim 1:17: echo, medium confidence
- 1 Cor 12:21: allusion, low confidence

### Translation notes

- Staged ref 221 is Benedictine Letter 222 (to the Chalcidians). A Migne footnote on the word "spreading out" (συνεφαπλῶν) leaked into the scan text in the middle of the letter and is not translated. The scan breaks off in the last sentence ("…"). The "conflagration" is the Arian-backed persecution in the East. Allusions: 2 Thess 2:8 / Isa 11:4 (breath of his mouth); 1 Tim 1:17 (King of the ages); 1 Cor 12:12–26 (members of the body).

### Citation (SBL)

Basil, Ep. 222 (PG 32:817b–820d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/221/#p-222).

## Letter 223

- URL: https://sophiascriptura.com/fathers/basil-epistulae/221/#p-223
- Source: PG 32:821a–833b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil breaks three years of silence to answer Eustathius of Sebaste and his party, describing his own conversion to the ascetic life and his long trust in them, denying their charge of heresy based on an old letter, and exposing their real motive for the breach.

### Greek text

τιρεῖν τοῖς δυσφορωτατοις πάθεσινι ὅτε δὲ ἱκανῶι ρ ἐν τῇ σιωπῇ διήθλησε, καὶ διέμεινεν ὶν τῷ βάθει τῆς καρδίας ἁποστέγων τὴν ἀλγηδόνα, τότε ἀνοίξας τὸ στόμα ἀπεφθέγξατο ἐκεῖνα ἆ πάντες ἴσασι. Καὶ ἡμῖν τοίνυν τρίτον τοῦτο ἔτος τῆςσιωπῆς ζηλωτὸν ἐγένετο τοῦ Προφήτου τὸ καύχημα λέγοντος· Ἐγενόμην ὡσεὶ ἅνθρωπος οὐκ ἁκούων, καὶ οὐκ ἔχων ἐν τῷ στόματι αὑτοῦ ἐλεγμούς, Διὸ ἐναπε· κλιίσαμῑν τῷ βάθει τῆς καρδίας ἡμῶν τὴν ἐκ τῆς συκοφαντίας ἡμῖν ἐγγινομένην ὀδύνην. Τῷ ὄντι γὰρ συκοφαντία ἄνδρα ταπεινοῖ, καὶ συκοφαντία περιφέρει πτωχόν. Ei οὖν τοσοῦτον τὸ ἐκ τῆς συχοφαντίας κακὸν, ὥστε καὶ τὸν τέλειον ἤδη (τοῦτο γὰρ διὰ τῆς προσηγορίας τοῦ ἀνδρὸς ὁ λόγος αἰνίσσεται) κατάγειν ἀπὸτοῦ ὕψους, καὶ τὸν πτωχὸν, τουτἐστι τὸν ἐνδεῶς ἔχοντα τῶν μεγάλων δογμάτων (καθὼς καί τῷ προφήτῃ δοκεῖ λέγοντι· Ἴσως πτωχοί εἰσιι διὰ τοῦτο οὐκ ἀκούσονται” πορεύσομαι πρὸς τοὺς ἁδρούς· πτωχοὺς τοὺς περὶ τήν σύνεσιν ἐνδεεῖς λέγων · καὶ ἐνταῦθα, δηλονότι, τοὺς οὔπω κατηρτισμένους τον ἔσω ἄνθρωπον, οὐδὲ εἰς τὸ τέλειον ἐφθακότας τῆς ἡλικίας μέτρον, τούτους περιφέρεσθαι καὶ σαλεύεσθαι ἡ παροιμία φησίν) θ ἀλλʼ ὅμως ᾤμην χρῆναι σιωπῇ φέρειν τὰ λυπηρὰ, ἐκδεχόμενος τινα διʼ αὐτῶν τῶν ἔργων ἐπανόρθωσιν. Οὐδὲ γὰρ κακία τινὶ, ἀλλʼ ἀγνοίᾳ τῆς ἀληθείας ἡγούμην ἐκεῖνα καθʼ ημῶν ιιρῆσθαι. Ἐπειδὴ δὲ ὁρῶ τῷ χρόνῳ συμπροϊοῦσαν τήν ἔχθραν, καὶ μὴ μεταμελομένόυς ἐπὶ τοῖς ἐξ ἀρχῆς λαληβεῑσι, μηδʼ ὃπως τὰ παρελθόντα ἐξιάσοιντο ποιουμένους τινὰ φροντίδα, ἀλλʼ ἐπεξεργαζομένους, καὶ πρὸς τὸν ἐξ ἀρχῆς σκοπὸν συντεταγμὲνους, ὃν ἐνεστήσαντο, κακῶσαι ἡμῶν τήν ζωήν, καὶ χρᾶναι τὴν ὑπόληψιν παρὰ τοῖς ἀδελφοῖς μηχανώμενοι, οὐκέτι μοι τὸ τῆς σιωπῆς ἀσφαλὲς καταφαίνεται. Ἀλλʼ εἰσῆλθέ με τὸ τοῦ Ἡσαΐου λέγοντος· Ἐσιωπησα, μή καὶ ἀεὶ σιωπήσομαι καί ἀνέξομαι; Ἐκαρτέρησα ὡς ἡ τίκτουσα. Γένοιτο δὲ καὶ ἡμᾶς καὶ τὸν ἐπὶ τῇ σιωπῇ μισθὸν δέξασθαι, καὶ λαβεῖν τινα ἐπὶ τοις ἐλέγχοις δύναμιν ὥστε ἐλέγξαντας ἡμᾶς ξηρᾶναι τὸν πικρὸν τοῦτον τῆς καθʼ ἡμων ῥυείσης ψευδολογίας χιίμαρῥον. ὧατε ἂν simtu καὶ ἡμᾶς ὅτι, Χείμαρρον διῆλθεν ἡ ψυχὴ ἡμῶν· καὶ τὸ, Εἰ μὴ Κύριος ἧν ἄν ἡμῖν, ἰν τῷ ἐπαναστῆναι ἀνθρώπους ἐφʼ ἡμᾶς, ἄρα ζῶντας οἶν κατέπιον ἡμᾶς, ἆρα τὸ ὕδωρ ἂν κατεπόντισεν ἡμᾶς. 2. Ἐγὼ, πολὺν χρόνον προσαναλώσας τῇ ματαιότητι, καὶ πᾶσαν σχεδὸν τὴν ἐμαυτοῦ νεότητα ἐν· αφανίσας τῇ ματαιοπονίᾳ, ἦν εἶχον προσδιατρίβων τῇ ἀναλήψει τῶν μαθημάτων τῆς παρὰ τοῦ Θεοῦ μωρανθείσης σοφίας, ἐπειδὴ ποτε, ὣσπερ ἐξ ὒπνου βαθέος διαναστὰς, ἀπέβλεψα μεν πρὸς τὸ θαυμαστόν φῶς τῆς ἀληθείας τοῦ Εὐαγγεὶλου, κατεῖδον δῖε τό ἄχρηστον τῆς σοφίας τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων, πολλὰ τὴν ἐλεεινὴν μου ζωὴν ἀποκλαύσας, ηὐχόμην δοθῆναί μοι χειραγωγίαν πρὸς τὴν εἰσαγωγὴν τῶν ὃογματων τῆς εὐσεβείας. Καὶ προ γε πάντων ἐπιμελὲς ἧν μοι διόρθωσίν τινα τοῦ ἤθους ποιήσασθαι, πολὺν χρόνον ἐκ τῆς πρὸς τοὺς φαύλους ὁμιλίας ὃιαστραφέντος. Καὶ τοίνυν ἀναγνοὺς τὸ Εὐαγγέλιον, καὶ θεασάμενος ἔκιῐ μεγίστην ἀφορμὴν εἰς τελείωσιν τὴν διάπρασιν τῶν ὑπαρχόντων, καὶ τὴν πρὸς τοὺς ἐνδεεῖς τῶν ἀδελφῶν κοινωνίαν, καὶ ὑλως τὸ ἀφροντίστως ἔχειν τοῦ βίον τούτου, καὶ ὑπὸ μηδεμιᾶς συμπαθείας πρὸς τὰ ὧδε τὴν ψυχὴν ἐπιστρέφεσθαι, ηὐχόμην εὑρεῖν τινα τῶν ἀδελφῶν ταύτην ἑλόμενον τὴν ὁδὸν τοῦ βίου, ὥστε αὐτῴ συνδιαπεραιωθῆναι τὸν βραχύν τοῦτον τοῦ βίον κλύδωνα. Καὶ δὴ πολλοὺς μὲν εὖρον κατὰ τήν Ἀλεξάνδρειαν, πολλοὺς δὲ κατὰ τὴν λοιπὴν Λῖγνπτον, καὶ ἐπὶ τῆς Παλαιστίνης ἐτέρους, καὶ τῆς κοίλης Συρίας καὶ τῆς Μεσοποταμίας· ὧν ἐθαύμαζον μὲν τὸ περὶ δίαιταν ἐγκρατὲς, ἐθαύμαζον δί τὸ καρτερικὸν ἐν πόνοις, ἐξεπλάγην τὴν ἓν προσευχαῖς εὐτονίαν, ὅπως ὕπνου κατεκράτουν, ὑπʼ οὐδεμιᾶς φυσικῆς ἀνάγκης κατακαμπτόμενοι, ὑψηλὸν ἀεὶ καὶ ἀδούλωτον τῆς ψυχῆς τὸ φρόνημα διασώζοντες, ἐν λιμῷ καὶ δίψει, ἐν ψύχει καὶ γυμνότητι, μή ἑπιστρεφόμειοι πρὸς τὸ σῶμα, μηδὲ καταδεχόμενοι αὐτῷ προσαναλώσαί τινα φροντίδα, ἀλλʼ ὡς ἐν ἀλλον τρίᾳ τῇ σαρκὶ διάγοντες, ἔργῳ ἐδείκνυσαν, τί τὸ παροικεῖν τοῖς ὧδε, καὶ τί τὸ πολίτευμα ἔχειν ἐν οὐρανῷ. Ἐκεῖνα θαυμάσας, καὶ μακαρίσας τῶν ἀνδρῶν τήν ζωήν, ὅτι ἔργῳ δεικνύουσι τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῲ σώματι περιφέροντες, ηὐχόμην καὶ αὐτὸς, καθόσον ἐμοὶ ἐφικτὸν, ζηλωτὴς εἶναι τῶν ἀνδρῶν ἐκείνων. 3. Τούτου γοῦν ἕνεκεν θεασάμενός τινας ἐπὶ τῆς πατρίδος ξηὶοῡν τα ἐκείνων ἐπιχειροῦντας,ἐνόμισιὶ τινα βοήθειαν εὑρηκέναι πρὸς τὴν ἐμαυτοῦ σωτηρίαν, καὶ ἀπόδειξιν ἐποιούμην τῶν ἀφανῶν τὰ ὀρώμενα. Ἐπεὶ οὖν ἄδηλα ἑκάστου ἡμῶντά ἓν τῷ κρυπτῷ, ἡγούμην αὐτάρκη μηνύματα εἶναι τῆς ταπεινοφροσύνης τὸ ταπεινὸν τοῦ ἐνδύματος, καὶ ἤρκει μοι πρὸς πληροφορίαν τό παχὺ ἱμάτιον, καὶ ἡ ζώνη, καί τῆς ἀδεψήτου βύρσης τὰ ὑποδήματα. Καὶ πολλῶν ἀπαγόντων με τῆς πρὸς αύτούς συνο ηθείας, ούκ ἠνειχόμην, ὁρῶν αύτούς τοῦ ἀπολαυστιxor} βίου τόν καρτερικὸν προτιμῶντας· καὶ διὰ τό παρηλλαγμένον τῆς πολιτείας ζηλοτύπως εἶχον πρὸς αὐτούς. *Οθεν οὐδὲ τὰς περὶ τῶν δογμάτων διαβολὰς προσιέμην καίτοι πολλῶν δίαβεβαιουμένων μὴ ὀρθὰς ἔχειν περὶ Θεοῦ τὰς ὑπολήψεις, ἀλλὰ τῷ προστάτῃ τῆς νῦν αἱρέσεως μαθητευθέντας, τὰ ἐκείνου λάθρα κατασπείρειν διδάγματα· ὧν επὲιδὴ οὐδέποτε αὺτὴκοος ἐγενόμην, συκοφάντας ἡγούμην τοὺς ἀπαγ· γέλλοντας. Ἐπεὶ δὲ λοιπόν ἐκλήθημεν εἰς τήν προστασίαν τῆς Ἐκκλησίας, τοὺς μὲν παραδοθέντας ἡμῖν φύλακας καὶ σκοπευτὰς τοῦ βίου ἐν προσποιὴσει δὴ βοηθείας καὶ κοινωνίας ἀγαητικῆς σιωπῶ, ἵνα μὴ δόξω ἡ ἄπιστα λέγων ἐμαυτὸν διαβάλλειν,ἤ πιστευόμενος μισανθρωπίας ἀφορμὴν τοῖς πιστεύουσιν ἐμποιεῖν. Ὀ καὶ ἐμοὶ μικροῦ συνέβη, εί μή με ταχὺ προκατελάβοντο οὶ οἰκτιρμοί του Θεοῦ. Mcκροῦ γὰρ εἰς τὴν κατὰ πάντων ἐξέπεσον ὑπο-ρίαν, οὐδὲν ἡγούμενος εἶναι παρʼ οὐδενὶ πιστόν, ἐκ τῶν δολερῶν τραυμάτων τὴν ψυχὴν πεπληγμένος. Ἀλλʼ ὅμως ἐδόκει τέως εἶναί τι ἡμῖν σχῆμα τῆς πρὸς αύτούς συνηθείας. Καὶ προσβολαὶ μὲν ἐγένοντο ἡμῖν περὶ δογμάτων καὶ ἅπαξ καί δίς· καὶ ἑδόξαμέν μὴ διακρίνεσθαι συμφωνήσαντες. Ὠς δὲ ηὕρισκον μὲν ἡμᾶς τὰς αὐτὰς ἀφιέντας φωνὰς περι τῆς εὶς Θεὸν πίστεως, οἷς παρὰ πάντα τόν χρόνον ἤκουε σαν παρʼ ἡμῶν. Εἰ γὰρ καὶ τᾶλλα ἡμῶν στεναγμῶν ἁξια,ἀλλʼ οὗν ἓν γε τοῦτο τολμῶ καυχᾶσθαι ἐν Κυρίῳ, ὅτι οὐδέποτε πεπλανημένας ἔσχον τὰς περὶ Θεοῦ ὑπολήψεις, ἦ ἑτέρως φρονῶν μετέμαθον ὓστερον. Ἀλλʼ ἦν ἐκ παιδός ἔλαβον ἔννοιαν περὶ Θεοῦ παρὰ τῇς μακαρίας μητρός μου καὶ τῆς μάμμης Μακρίνης, ταύτην αύξηθείσαν ἔσχον έν ἐμαυτῷ· ού γὰρ ἄλλα ἐξ ἄλλων μετέλαβον ἐν τῇ τοῦ λόγου συμπληρώσει, ma τὰς παραδοθείσας μοι παρʼ αὐτῶν ἀρχὰς ἱτελείωσα.”Ωσπερ γὰρ τό σπέρμα {92) αὐξαο νόμενον, μεῖζον μὲν ἀπὸ μικροῦ γίνεται ταυτὸν δέ ἐστιν ἐν ἑαυτῷ, ου κατὰ γένος μετ·αβσιλλιὶι.ι.ιῑνονὲ ἀλλὰ κατʼ αὔξησιν τελιιούμενον οὕτω λογίζομαι καὶ ἐμοὶ τὸν αὐτὸν λόγον διὰ τῆς προκοπῆς ηὐξῆσθαι, αὐχὶ δὲ ἀντὶ τοῦ ἓξ ἀρχῆς ὦτος τὸν νῦν ὑπάρχοντα γεγενῆσθαι. ’Ὡστε ἔρευνοίτωσαν μὲν τό ἑαυτῶν συνειδὸς, ἐνθυμείσθωσαν δέ τὸ λτοῦ Χριστοῦ δικαστήριον, εἳ ποτε illo τι ἤκουσαν παρʼ ἡμῶν, παρʼ ὅ νῦν λέγομεν, οἱ νῦν ἡμᾶς ὃιαθρυλλήσαντες ἐπὶ κακοδοξίᾳ, καὶ ταῖς στηλιτευτικαῑς ἐπιστολαῖς, ἅς συνέγραψαν καθʼ ἡμῶν, πᾶσαν περικτυπήσαντες ἀκοήν· ὃοιν καὶ ἡμεῖς πρὸς τὴν ἀνάγκην ἤλθομεν τῆς ἀπολογίας 4. Ἐγκαλούμεοοι γὰρ τὴν εἰς Θεὸν βλασφημίαν, οὔτε ἀπὸ συγγραφῆ ς, ἢν αὐτοὶ προκατιβαλομεβα περὶ πίστεως, ἐλεγχθῆναι δυνάμενοι, οὗτε ἀπὸ ρημάτων, ὅσα ἀγράφως ἀπο στόματος ἀεὶ ἐν τῷ 7gνερῲ ταῖς Ἐκχὶηο-ίαις τοῦ Θεοῦ διελέχθημεν.’Δ)λ οὐδὲ μάρτυς εὑρέθη ὁ λέγων παρʼ ἡμῶν ἀκηκοέναι τι τῶν ἀσεβῶν ἐν παραβύστῳ year/Empire“. Πόθεν οὖν κρινὸμεθα,εἰ μήτε συγγράφομεν ἀσεβῶς, μήτε δημηγοροῠμιν ἐπιβλαβῶς, μήτε ἐν ταῖς κατʼ οἶκον ὁμιλίαις τοὺς ἐντυγχάνοντας διαστρέφομεν; Ὦ. τοῦ καινοῦ ὃράματοςῐ Ὀ δεῖνα, φησιν, ἐπὶ τῆς Συρίας ἔγραψέ τινα ὡς οὐκ εὐσεβῶς· σὺ δὲ ἐπέστειλας αὐτῷ πρὸ εἴκοσιν ἐτῶν καὶ πλειόνων, Κοινωνός ἂρα σὺ τοῦ ἀνθρώπου, καὶ τὰ ἐκείνου κατηγορήματα καί σὰ γινέσθω, Ἀλλʼ, ὦ φίλε τῆς ἀληθείας ἄνθρωπε, ὁ τὸ ψεῦδος γέννημα εἶναι τοῦ διαβόλου δεδιδαγμένος, πῶς ἐπείσθης ἐμὴν εἶναι τὴν ἐπιστολήν vixet-mw; Οὐ γὰρ ἀπέστειλας, οὐδʼ ἠρώτησας, οὐδὲ, παρʼ ἐμοῦ τοῦ δυναμένου σοι τάληθὲς εἱπεῐν, ἐὸιὸάχθης. Εἰ δὲ καὶ ἐμὸν τὸ γράμμαι πόθε) δῆλον, ὅτι τοῦτο τὸ νῦν σοι ἐμπεσὸν σύνταγμα σ-ἂγχρονον τοῖς ἐμοῖς medianam-1; τίς core εἰπὼν. ὅτι εἴκοσίν ἐστιν ἐτῶν ἡ συγγραφή οὗτη; πόθεν δὲ δῆλον, ὁτι ἐκείνου ἐστὶ τοῦ ἀνθρώπου τὸ σύνταγμα, προς, ὅν καὶ ἡ παρʼ ἐμοῦ ἐπιστολὴ διεπέμφοης Εἰ δὲ κακεῖνος ὀ συγγραφεὺς, κάγὼ ἐκείνῳ ἐπέστει).α,καὶ χρόνος εἷς τῶν τʼ ἐμῶν ’γραμμάτων καὶ τοῦ συγγράμματος, ὅτι παρεδεξάμην αὐτὸ τῇ διανοίᾳ, καὶ ἔχω εν ἐμαυτῷ ἐκεῖνο τὸ φρόνημα, τίς ὴ ἀπόδειξις; Ἐρὼτησον οεαυτὸν· ποσάκις ἡμᾶς ἐπεσκέψω ἐπὶ τῆς μονῆς τῆς ἐπὶ τῷ Ἴριδι ποταμῷ, ὅτε δὲ συμπαρῆν μοι ο Θεοφιλέστατος ἁδελφὸς Γρηγόριος, τὸν αὐτὸν μοι τοῦ βίον σκοπὸν διανύωνς Εἰ ἣκουσάς τι τοιοῦτον ; ἔλαβες ἔμφασιν μνκρὰνῆ μείζονα; Utica; δὲ ἡμέρας ἐπὶ τῆς ἀντιπέραν κώμης, παρὰ τῇ μητρί μου, ἓνοα ὡς φίλοι (ί) μετ ἀλλήλων διάγοντες, καὶ ἐν νυκτὶ καὶ ἐν ἡμέρᾳ λόγων κινουμένων ἡμῖν ; Εἰ εὑρέθημεν τι συγγενὲς ἔχοντες ἐν τῇ διανοίῃ "Ore δὲ τὸν μακάριον Σιλουανὸν κατὰ ταυτὸν ἓπεσκεπτόμεθα, οὐχ ἠ ὁδὸς ἡμῖν τοὺς περὶ τούτων εἶχε λόγους ; Ἐπὶ δὲ τῆς Εὐσινόης, ὅτε μετὰ πλειόνων ἐπισκόπων μέλλοντες ὀρμᾷν.ἐπὶ Λάμψακον, προσεκαλέσασθέ με, οὐ περὶ πίστεως ἦσαν οἱ λόγοι ; Οὐχὶ δὲ πάντα τὸν χρόνον οἰ σοὶ ταχυγράφοι παρῆσαν ἐμοὶ ὑπαγορεύοντι τὰ πρὸς τὴν αἰρεσιν ; οὐ τῶν σῶν μαθητῶν οἱ γνησιώτατοι πάντα μοι τὸν χρόνον παρῆσαν ; Οὐ τὰς ἀδελφότητας ἐπισκεπτόμενος, καὶ συνδιανυκτερεύων αὐταῖς ἐν ταῖς προσευχαῖς, λέγων καὶ ἁκούων ἀεὶ τὰ περὶ Θεοῦ ἀφιλονείκως, οὐκ ἀκριβεῖς παρεῖχον τῆς ἐννοίας ἐμαυτοῦ τὰς ἀποδείξεις ; Πῶς οὖν ἡ ἐν τοσούτῳ χρόνῳ πεῖρα ἐλάττων ἐφάνη τῆς οὖτὼ σαθρᾶς καὶ ἀδρανοῦς ὑπονοίας; Τίνα δὲ ἔδει πρὸ σοῦ μάρτυρα εἶναι τῆ ς ἐμῆς διαθέσεωςς Τὰ ἐπὶ Χαλκηδόνος λαληθέντα ἡμῖν περὶ πίστεως, τὰ ἓν Ἡρακλείᾳ πολλάκις, τὰ πρότερον ἐπὶ τῆς Καισαρείας ἐν τῷ προαστείῳ, εἰ μὴ πάντα σύμφωνα παρʼ ἡμῶν; εἰ μη πάντα ἀλληλοις συμβαίνοντα ; ἐκτὸς τοῦ, ὅπερ εἶπον, ἐκ προκοπῆς τινα αὔξησιν ἐπιθεωρεῖσθαι τοῖς λεγομένοις, ὅπερ οὐχὶ μεταβολή ἐστιν ἐκ τοῦ χείρονος πρὸς τό βέλτιον, ἀλλὰ συμπλήρωσις τοῦ λείποντος κατά τὴν προσθήκην τῆς γνώσεως. [[ῶς δὲ κάκεῖνο οὐκ ἐνθυμῇ, ὅτι πατὴρ οὐ λήψεται ἁμαρτίαν παιδός, οὐδὲ υἱὸς λήψεται ἁμαρτίαν πατρὸς, ἕκαστος δὲ ἐν τῇ ἰδίᾳ ἁμαρτίᾳ ἀποθανεῖται ; Ἐμοὶ δὲ οὔτε πατὴρ ὁ παρὰ σοὶ δ ιαβαλλόμενος, οὔθʼ υἱός. Οὔτε γὰρ διδάσκαλός μου γέγονεν, οὔτε μαθητής. Εἰ δὲ δεῖ τὰς τῶν γεννησάντων ἁμαρτίας ἐγκλήματα τοῖς τέκνοις γίνεσθαι, πολὺ δικαιότερον τὰ Ἀρείου κατὰ τῶν ματ θητῶν αὐτοῦ γίνεσθαι · καὶ εἴ τις Ἀέτιον ἐγέννησε τόν αίρετικόν, ἐπὶ τὴν κεφαλὴν τοῦ πατρὸς ἀναβαίνειν τοῦ παιδὸς τὰ ἐγκλήματα. Εἰ δʼ οὐ δίκαιον ἐπʼ ἐκείνοις ἑγκαλεῖσθαί τινα, πολλῷ δήπου δικαιότερον ἡμᾶς ἐπὶ τοῖς μηδὲν ἡμῖν προσήκουσι μὴ ὑπέχειν εὐθύνας (ὅ), εἶ γε καὶ ἧμαρτον ὅλως, εἴ τι καὶ γέγραπται αὐτοῖς ἄξιον κατακρίσεως, Συγγνώμη γάρ μοι ἀπιστοῦντι τοῖς κατάὑτῶν λεγομένοις, ἐπειδὴ ἡ κατʼ ἐμοῦ πεῖρα τὸ πρὸς συκοφαντίαν εὔκολον τῶν κατηγορούντων συνίστησι, 6. Καὶ γὰρ εἰ ἀπατηθέντες, καὶ νομίσαντες ἔμε κοινωνὸν εἶναι τῆς γνώμης τῶν συγγραψάντων ἐκεῖνα τὰ Σαβελλίου ῥήματα, άπερ αὐτοὶ περιφέρουσιν, ἐπὶ τὴν κατʼ ἐμοῦ διαβολὴν ἦλθον, οὐδʼ οὕτω μὶν ἦσαν συγγνώμης ἄξιοι, πρὸ ἐναργῶν ἀποδείξεων εὐθὺς ταῖς βλασφημίαις βάλλοντες καὶ τιτρώσκοντες τοὺς μηδὶν ἀδικήσαντας · ἵνα μὴ εἴπω, ὅτι ut. τοὺς εἱς τήν ἄκραν αὐτοῖς φιλίαν συνδεδεμένους · καὶ ὃτι ἀπόδειξις τοῦ μή Πνιύματι ’ἄγεσθαι ἁγιῳ τὸ ψευδεῖς ἔχειν ἐν ἑαυτοῖς τὰς ὑπολήψιις. non. γὰρ δ εἰ μιριμνῆσοιι καὶ πολλὰς ἀγρύπνους νύκτας διπεγκιῖν, καὶ μιτὰ πολλῶν δακρύων ἰκζητῆσαι παρὰ Θεοῦ τὴν ἀλήθειαν, τὸν μέλλοντα φιλίας ἄδιλφοῡ διατίμνισθαι. Et γὰρ οἱ τοῦ κόσμου τούτου ἄρχοντας, ὅταν τινὰ τῶν κακούργων Θανάτῳ καταδικάζειν μέλλωσιν, ἁφίλκονται τὰ παραπετάσματα, καλοῦσι δί τοὺς ἱμπιιροτοὲτους πρὸς τήν ὖπὶρ τῶν προκιιμίνων σκέψιν, καὶ πολὺν ἐνσχολάζουσι χρόνον, νῦν μὲν τοῦ νόμου τό αὐστηρὸν ὀρῶντες, νῦν δὲ τὴν κοινωνίαν τῆς φύσεως δυσωπούμινοι, καὶπολλὰ στενάξωντες καὶ τὴν ἀνάγκην ἀπολοφυρόμενοι, adradunch πᾶσι γίνονται πρὸς ἀνάγ xm (ll) ὑπηρετοῦντες τῷ νόμῳ, οὐ κατʼ οἰκεία ἡδονὴν ἐπάγοντες τὴν κατάκρισιν · πόσῳ χρὴ πλιίο· νος σπονδῆς αξιον ἡγεῖσθαι καὶ μερίμνης καὶ τῆς μετὰ πλειόνων βουλῆς τὸν μέλλοντα φιλίας ἀδελφῶν anoppeymom, τῆς ἐν πολλῷ χρόνῳ βεβαιωθσισηςς Ἀλλά μία ἐπιστολὴ, καὶ αὕτη ἀμφίβολος. Οὗδὶ γὰρ ἂν εἴποιεν ἐχ τῶν τῆς ὑπογραφῆς συμβόλων αὐτὴν ἐπεγνωκέναι, οῖ γι οὐχὶ τὴν πρώτως γραφαῖσαν, ἀλλὰ τὴν μεταγραφεῖσαν εἰς χεῖρας ἔλαβον. Ἐξ ἐνὸς τοίνυν γράμματος, καὶ τούτου παλαιοῦ.Α Εἴκοσι γὰρ ἔτη ἔστὶν εἰς τόν νῦν χρόνον ἀφʼ οὗ γέγραπταί τι πρὸς τόν ἄνδρα ἐκεῖνον. Ἐν δε τῷ μεταξὺ τούτῳ χρόνῳ οὐδένα τοιοῦτον ἔχω μάρτυρα τῆς ἐμαυτοῦ προαιρέσεως καὶ τοῦ βίου, ὡς τούς νῦν ἐφεστῶτάς μοι κατηγόρου ς, 7. Ἀλλʼ οὐ γὰρ ἡ ἐπιστολὴ τοῦ χωρισμοῦ αἰτία, ἑτέρα δὲ ἔστι τῆς διαστάσεως ἡ ὑπόθεσις, ἦν ἐγὼ λέγειν αἰσχύνομαι, κᾶν ἐσίγησα δὲ πάντα τὸν χρόνον, εἰ μὴ τὰ νῦν πεπραγμένα ἀναγκαίαν μοι καθίστη διὰ τό τῶν πολλῶν λυσιτελὲς τῆς ὅλκς αὐτῶν προαιρέσεως τὴν φανέρωσιν. Ἐνόμισαν οἱ χρηστοὶ ἐμπόδὶον αὐτοῖς εἶναι πρὸς τὴν τῆς δυναστείας ἀνάληψιν τὴν πρὸς ἡμᾶς κοινωνίαν. Καὶ ἐπειδὴ ὐπογραφῇ τινι πίστεως προελήφθησαν, ἦν ἡμεῖς αὐτοῖς προετείναμεν, οὐκ αὐτοὶ ἀπιστοῦντες αὐτῶν τῷ φρονήματι (ὁμολογῶ γὰρ), ἀλλὰ τὰς ἔπʼ αὐτοῖς {nroνοίας, ἂς οἱ πολλοὶ τῶν ὁμο-,ιύχων ἡμῶν ἀδελφῶν εἶχον, θεραπεῦσαι βουλόμενοι, ἱνα μηδὲν ἐν τῆς ὁμολογίας ἕκείνης δόξῃ αὐτοῖς ἐμπόδιον ἀπαντᾷν, πρὸς τὸ ὑπὸ τῶν νῦν κρατούντων παραδεχθῇναι, ἀπείπαντο τὴν πρὸς ἡμᾶς κοινωνίαν · καὶ ὑπόθεσίς τῆς ἥορῥήξεως τὸ γράμμα τοῦτο ἐπενοήθη, Σημεῖόν δὲ τῶν λεγομένων ἐναργέστατον, ὅτι, ἀποκηρύξαντες ἡμᾶς, καὶ συνθέντες τὰς μέμψεις ἃς ἠβούλοντο καθʼ ἡμῶν, πρὶν ἡμῖν ἀποστεῖλαι, τὰ γράμματα περιέπεμπον πανταχοῦ, Ἐπτα γὰρ πρότερον ἡμέραις τοῦ εἰς τάς ἐμὰς ἀφικέσθαι χεῖρας παρῖ ἄλλοις ἐφάνη ἠ ἐπιστολὴ ι οἳ, ἐξ ἐτέρων διαδεξάμενοι, ἑτέροις ἔμελλον παραπέμπειν. Οὐτω γὰρ ίπενόησαν ἕνιὶ ἑνὶ παραδιδόναι, ἱνα ταχεῖα an)- ρ τοῖς κατὰ πᾶσαν τὴν χώραν γένηται ἡ διάδοσις. Καὶ ταῦτʼ ἐλέγετο μὲν ἔτι τότε παρὰ τῶν σαφέστατα ἡμῖν τὰ ἓκείνων ἐξαγγελλόντων. Ἐκρίναμεν δὲ σιωπᾷν, ἕως ἂν ό ἀποκαλύπτων τὰ βαθέα σαφεστάτοις καὶ ἆναντιρῥήτοις ἐλέγχοις δημοσιεύσῃ τὰ κατʼ αὐτους.

### English translation (Claude)

[Against Eustathius of Sebaste.] … to endure the most grievous sufferings; but when he had struggled long enough in silence, and had held out, keeping the pain hidden in the depth of his heart, then he opened his mouth and uttered the words that all know. And for us too, in this third year of silence, the boast of the Prophet has become something to emulate, when he says: "I became like a man who does not hear, and who has no reproofs in his mouth." Therefore we shut up in the depth of our heart the pain that came upon us from the slander. For truly slander humbles a man, and slander carries the poor man about. If then the evil of slander is so great that it brings down from his height even one who is already perfect (for this is what the saying hints at by the word "man"), and the poor man, that is, the one who is lacking in the great doctrines (as the prophet too seems to mean when he says: "Perhaps they are poor; therefore they will not hear. I will go to the great men," calling "poor" those who are lacking in understanding; and here, clearly, the proverb says that those who have not yet been fully formed in the inner man, nor have reached the perfect measure of maturity, are carried about and shaken), still I thought I ought to bear the painful things in silence, awaiting some amendment through the facts themselves. For I supposed that those things had been said against us not from any malice but from ignorance of the truth. But since I see the enmity advancing with time, and that they neither repent of what they said at the beginning nor take any thought how to heal the past, but add to it and keep in line with the aim they set themselves at the beginning, contriving to injure our life and to stain our reputation among the brothers, the safety of silence no longer seems sound to me. But there came into my mind the word of Isaiah, who says: "I have kept silent; shall I always keep silent and bear it? I have endured like a woman in labor." May it be granted to us both to receive the reward of silence and to receive some power for refutation, so that by refuting we may dry up this bitter torrent of falsehood that has flowed against us; so that we too may say: "Our soul has passed through a torrent," and: "If the Lord had not been with us when men rose up against us, then they would have swallowed us up alive; then the water would have drowned us." 2. I had spent much time in vanity, and wasted nearly all my youth in the vain labor in which I was occupied, in acquiring the lessons of the wisdom that God made foolish. When at last, as if roused from deep sleep, I looked up to the marvelous light of the truth of the Gospel, and saw the uselessness of the wisdom of the rulers of this age, who are coming to nothing, I wept much over my wretched life, and prayed that guidance might be given me for my introduction to the doctrines of godliness. And before all else it was my care to make some amendment of my character, long perverted by my association with the worthless. And so, having read the Gospel, and having seen there that the greatest starting point toward perfection is the selling of one's possessions, sharing with the needy among the brothers, and in general being free of care for this life, and the soul's not being turned back by any attachment to the things here, I prayed to find one of the brothers who had chosen this way of life, so as to cross with him the brief surge of this life. And indeed I found many in Alexandria, and many in the rest of Egypt, and others in Palestine, in Coele-Syria, and in Mesopotamia. I admired their self-control in diet, I admired their endurance in labors, I was amazed at their vigor in prayers, how they mastered sleep, bowed by no natural necessity, always keeping the temper of their soul lofty and unenslaved, in hunger and thirst, in cold and nakedness, not turning to the body nor consenting to spend any care on it; but living as if in flesh not their own, they showed in deed what it is to sojourn among the things here, and what it is to have one's citizenship in heaven. Admiring these things, and counting blessed the life of these men, because in deed they show that they carry about in their body the dying of Jesus, I prayed that I too, as far as it was attainable for me, might be an emulator of those men. 3. For this reason, then, seeing some in my homeland trying to emulate their ways, I thought I had found some help toward my own salvation, and I took what was seen as proof of what was unseen. Since what is in each of us in secret is unknown, I thought the humbleness of their clothing sufficient indication of humility; and the thick cloak, the belt, and the shoes of untanned hide were enough to convince me. And though many tried to draw me away from my familiarity with them, I would not bear it, seeing them prefer the life of endurance to the life of enjoyment; and because of the extraordinary manner of their life I was zealously devoted to them. Hence I did not admit even the slanders about their doctrines, although many affirmed that they did not hold right conceptions about God, but that, having been made disciples of the leader of the present heresy, they were secretly sowing his teachings; since I had never heard these myself, I considered those who reported them slanderers. But when at last we were called to the leadership of the Church, I say nothing of how, under the pretense of help and loving fellowship, they were given to us as guards and watchers of our life, lest I seem either to slander myself by saying incredible things, or, if I am believed, to give occasion for misanthropy to those who believe. Which almost happened to me too, had not the mercies of God quickly come to my aid first. For I nearly fell into suspicion of everyone, thinking that nothing in anyone was trustworthy, my soul having been struck by treacherous wounds. Yet still for a time there seemed to be some appearance of familiarity between us. And attacks were made on us about doctrines once and again; and we seemed not to differ, being in agreement. But they found us uttering the same words about faith in God that they had heard from us all along. For though our other things deserve groans, yet this one thing I dare to boast of in the Lord: that I never held erroneous conceptions about God, nor, after thinking otherwise, learned better later. But the notion of God that I received from childhood from my blessed mother and my grandmother Macrina, this I have held, grown, within me; for I did not take up one set of ideas after another when my reason came to maturity, but I completed the first principles handed down to me by them. For just as the seed, as it grows, becomes larger from small, but is the same in itself, not changed in kind but perfected by growth, so I reckon that the same doctrine has grown in me through progress, not that what I now hold has come into being in place of what I held at the beginning. So let them search their own conscience, and consider the judgment seat of Christ, whether they ever heard anything from us other than what we now say, those who now noise us abroad for false belief, and who have filled every ear with the denunciatory letters they wrote against us; for which reason we too have come to the necessity of a defense. 4. For we are accused of blasphemy against God, though we cannot be convicted either from the writing about the faith that we ourselves published earlier, or from the words that we have always spoken, unwritten, by mouth, in public to the Churches of God. Nor has any witness been found who says he heard anything impious from us in secret. On what ground then are we judged, if we neither write impiously, nor preach harmfully, nor pervert those we meet in conversations at home? O novel spectacle! "So-and-so," he says, "in Syria wrote some things impiously; and you wrote him a letter twenty years ago and more. So you are in communion with the man, and let his charges be yours too." But, O friend of truth, who have been taught that falsehood is the offspring of the devil, how were you persuaded that the letter was mine? For you did not send, nor ask, nor learn from me, who could tell you the truth. And even if the letter is mine, how is it clear that this composition which has now fallen into your hands is of the same date as my letter? Who told you that this writing is twenty years old? And how is it clear that the composition is that man's, to whom my letter was sent? And if he is indeed the author, and I wrote to him, and my letter and the composition are of one time, what proof is there that I accepted it in my mind and hold that opinion within me? [5] Ask yourself: how often did you visit us at the monastery on the river Iris, when my most God-beloved brother Gregory was with me, pursuing the same aim of life as I? Did you hear anything of the kind? Did you receive any impression of it, small or great? How many days did we spend in the village opposite, with my mother, living together as friends, with conversation going on between us night and day? Were we found to have anything akin to it in our thinking? When we visited the blessed Silvanus together, did not the journey hold our conversations about these things? And at Eusinoe, when with several bishops you were about to set out for Lampsacus, and you invited me, were not the conversations about faith? Were not your shorthand writers with me all the time while I dictated against the heresy? Were not the most genuine of your disciples with me all the time? When I visited the brotherhoods, and spent the nights with them in prayers, ever speaking and hearing about God without contention, did I not give exact proofs of my mind? How then did the experience of so long a time appear weaker than so rotten and feeble a suspicion? Who ought to have been a witness of my disposition rather than you? What we said about the faith at Chalcedon, often at Heraclea, and earlier at Caesarea in the suburb: were they not all consistent? Were they not all in agreement with one another? Except, as I said, that a certain growth from progress can be observed in what is said; which is not a change from worse to better, but a filling up of what was lacking by the addition of knowledge. How do you not consider this too, that "the father shall not bear the sin of the child, nor shall the son bear the sin of the father, but each shall die in his own sin"? But the man slandered by you is neither father to me nor son. For he has been neither my teacher nor my disciple. And if the sins of parents must become charges against the children, it is much more just that the sins of Arius be charged against his disciples; and that, if someone begot Aetius the heretic, the charges against the son should go up on the head of the father. But if it is not just for anyone to be accused for those, much more surely is it just that we not be held to account for people who have nothing to do with us, if indeed they sinned at all, if anything worthy of condemnation was written by them. For forgive me for not believing what is said against them, since the experience of what has been said against me shows how ready the accusers are for slander. 6. For even if, being deceived, and thinking me a sharer in the opinion of those who wrote the words of Sabellius that they carry about, they came to slander me, not even so were they worthy of pardon, striking and wounding with blasphemies, before clear proofs, those who had done no wrong; not to say men bound to them in the closest friendship; and that holding false conceptions within themselves is a proof that they are not led by the Holy Spirit. For he who is about to cut off the friendship of a brother ought to take thought, endure many sleepless nights, and seek the truth from God with many tears. For if the rulers of this world, when they are about to condemn one of the criminals to death, draw back the curtains, call the most experienced to the examination of the matter, and spend a long time on it, now looking at the severity of the law, now moved by the fellowship of nature, and, groaning much and lamenting the necessity, make it clear to all that they serve the law under necessity and do not impose condemnation for their own pleasure, how much more earnestness and care and consultation with more people ought he to think it worthy of who is about to break off a friendship of brothers confirmed over a long time? But it is one letter, and that a doubtful one. For they could not say that they recognized it from the marks of the signature, since they received into their hands not the original but a copy. From one letter, then, and that an old one. For it is twenty years up to the present time since something was written to that man. And in the time between I have no witnesses of my purpose and life such as the very men who now stand over me as accusers. 7. But the letter is not the cause of the separation; there is another ground for the rift, which I am ashamed to tell, and I would have kept silent about it all my time, had not what has now been done made it necessary for me to disclose their whole purpose, for the benefit of the many. These good men thought that communion with us was an obstacle to their regaining power. And since they had been bound beforehand by a signature of faith which we put before them (not that we ourselves distrusted their thinking, I confess, but because we wanted to heal the suspicions about them that many of our like-minded brothers held), so that nothing in that confession might seem to them to stand in the way of their being accepted by those now in power, they renounced communion with us; and this letter was devised as the pretext for the breach. The clearest sign of what I say is that, having denounced us and composed the complaints they wanted to make against us, they sent the letters around everywhere before sending them to us. For the letter appeared among others seven days before it reached my hands, others who had received it from yet others and were going to pass it on to others. For this is how they planned to hand it on one to another, so that the distribution to people throughout the whole country might be swift. And this was said even at the time by those who reported their doings to us most clearly. But we decided to keep silent until he who reveals deep things should make their affairs public by the clearest and incontrovertible proofs.

### Scripture references

- Job 2:13: allusion, medium confidence
- Ps 38:14 (37:15 LXX): quotation, high confidence
- Eccl 7:7: quotation, medium confidence
- Jer 5:4: quotation, high confidence
- Eph 4:13: allusion, medium confidence
- Isa 42:14: quotation, high confidence
- Ps 124:5 (123:5 LXX): quotation, high confidence
- Ps 124:2 (123:2 LXX): quotation, high confidence
- 1 Cor 1:20: allusion, high confidence
- 1 Cor 2:6: allusion, high confidence
- 1 Pet 2:9: echo, medium confidence
- Matt 19:21: allusion, high confidence
- Phil 3:20: allusion, high confidence
- 2 Cor 4:10: allusion, high confidence
- 2 Cor 11:27: echo, medium confidence
- 2 Cor 5:10: allusion, medium confidence
- John 8:44: allusion, medium confidence
- Ezek 18:20: quotation, high confidence
- Dan 2:22: echo, medium confidence

### Translation notes

- Letter 223 (against Eustathius of Sebaste). The scan has lost the heading and the opening of the letter, which spoke of Job's silence; the staged text begins in mid-sentence ("…"). Section 5 has no numeral in the scan; "[5]" marks where the standard division begins. The "man in Syria" is Apollinarius of Laodicea; the "leader of the present heresy" is Arius (or his successor Aetius). Basil's charges against Eustathius's party are translated as he writes them. Quotations and allusions: Job 2:13–3:1 (silence, then speech); Ps 38:14 (37:15 LXX); Eccl 7:7 (LXX, on slander); Jer 5:4–5; Eph 4:13; Isa 42:14 (LXX); Ps 124:5, 2–4 (123 LXX); 1 Cor 1:20; 2:6; 1 Pet 2:9; Matt 19:21; Phil 3:20; 2 Cor 4:10; 2 Cor 11:27; 2 Cor 5:10; John 8:44; Ezek 18:20; Dan 2:22 (he who reveals deep things).

### Citation (SBL)

Basil, Ep. 223 (PG 32:821a–833b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/221/#p-223).

## Letter 224

- URL: https://sophiascriptura.com/fathers/basil-epistulae/221/#p-224
- Source: PG 32:836a–840a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells the presbyter Genethlius that the Eustathians who broke with him have attached heretical writings to their letters to make them look like his, denies any communion with Apollinarius, and points to the creed they signed and then abandoned.

### Greek text

ρεύσας βιβλίον ἀποστασίου. Ὅπερ οἰ συγγράψαντις (ἀπὸ τῆς ἀγάπης ἡμῶν ἀποστῆναι [19]) τίνα ηὐτρέπισοιν τὴν ἀπολογίαν ὑπὲρ αὐτοῦ ἐπὶ τοῦ ἀπαραλογίστου ματος τοῦ Χριστοῦ, ἐννοεῖν οὔκ ἔχω. Προθέντες γὰρ ἡμετέραν κατηγορίαν, καὶ σφοδρῶς ἡμῶν καταδραμόντες, καὶ διηγησάμενοι ἁ ἐβούλοντο, οὐχ όῖα ἠ ἀλήθεια ἔχει, σχηματισοὶμενοι ιαυτῶν πολλὴν ταπείνωσιν, καὶ ἡμῖν περιθέντες ὑπερηφανίας ὄγκον, ὡς μὴ δεξαμένοις τοὺς παρʼ αὐτῶν ἀποσταλέντας, πάιτα ψευδῆ, ἣ τά γε πλιῖστα αὐτῶν, ἵνα μὴ ἐπικινδύνως φθέγξωμαι, ὡς ἀνθρώπους πείοοντες, καὶ οὐχι Θεὸν, καὶ ζητοῦντες ἀνθρώποις ἀρέσαι, καὶ οὐχὶ Θεῷ, παρʼ ῳ οὐδέν ἔστιν ἀληθείας προτιμὸτερον, οὕτω συνέγραψαν. Εἶτα ἐκεῖνοι τοῖς καθʼ ἡμῶν γράμμασιν ὑπέταξαν ῥήματα αἰρετιχὰ, τὸν συγγραφέα τῆς ἀσεβείας ἀποκρυψάμενοι, ἶνʼ oi πολλοὶ καὶ ἁπλούστεραί ἐκ τῆς προτεταγμένος ἡμῶν κατηγορίας ἡμέτερα εἶναι νομίσωσι τὰ συνημμένα, διὰ τὸ παρὰ τῶν τεχνικῶς ἡμᾶς διαβαλλόντων σιωπηθῆναι μὲν τὸ ὄνομα τοῦ πατρὸς τῶν πονηρῶν δογμάτων, καταλειφθῆναι δὲ τῇ ὑπονοίᾳ τῶν ἀκίραιοτέρων τὸ ἡμᾶς εἶναι τοὺς ταῦταῆ ἐνθυμηθέντας ἦ γράψαντας. Ταῦτα οὖν γινώσκοντας ὑμᾶς παρακαλονμεν αὐτούς τε μὴ ταράσσεσθαι, καὶτῶν σαλενομίνων τοὺς θορ-ἐβους κατασιγάζει» ι εἰ καὶ ὁτι οἴδαμεν δυσπαραδεχτον ἡμῶν οὖσαν τὴν ἀπολο- 2. Περὶ μεν οὖν τοὺ, ὅτι οὐκ ἔστιν ἡμέτερα τάὠς ρ... ἡμέτερα περιφερόμενα, νομίζω, εἰ καὶ πάνυ ουδʼ ὴμιὶιν oena; ἐπισκοτεῖ τοῖς λογισμοῖς αὐτῶν πρὸς τὸ συνορᾷν τὸ συμφέρον, ὅμως ἐὰν gemmeam πιρ ὑμῶν αὐτῶν, μὴ ἀν αὐτοὺς εἰς τοσοῦτον ἐλθεῖν σκληρότητος, ὥστε τολμῆσαι φθέγξασθαι τῷ ὶδιᾳ στόματι τὸ ψεῦδος, καὶ εἰπεῖν, ὃτι ἐμά ἔστι τὰ σνντάγματα, Ei δʼ οὐχ ἐμὰ, διὰ τί κρίνομαι ὑπὶρ τίν ἀλλοτρίων ; Ἀλλʼ ἐροῦσιν, ὅτι κοινωνὸς ’Δπιλιναρίου ἐγὼ, καὶ τῶν τοιούτων δογμάτων τὴν διαστροφὴν ἔχων ἐν ἐμαυτῷ, ’Λπαιτηθὴτωσαν τὰς ἀποδείξεις. Εἰ μὲν γὰρ καρδίαν ἀνθρώπου διιρευνᾴν ἴσασι, τοῦτο ὁμολογησόιτωσαν χαὶ γνωρίσατι αὐτῶν τήν περὶ πάντα ἀλήθειαν · εἰ δὲ ἐκ τῶν φαινομένων καὶ πᾶσι προδήλων ἐλέγχονσί μου τὴν town-Irim, δειξάτωσαν ἢ κανονιχὰ ’γράμματα παρʼ ἐμοῦ πρὸς αὐτὸν διαπεμπόμινα, ἡ παρʼ ἐκείνου πρὸς ἕμέ · ἦ τῶν κληρικῶν τὰς πρὸς ἡμᾶς infla“, ἦ η fma ῘθΩὶ nuis-Em εἴ...-ηηωέω _,’ -ι -ῃ vl λ ι τινα αὐτῶν εἰς κοινωνίαν εὐχῆς ἐδεξάμεθα ποτε· Εἰ δὲ ἐπιστολὴν προφέρουσι τήν λοιπὸν πρὸ κεʼ ἐτῶν γραφεῖσαν αὐτῷ, παρὰ λαῐκοῦ πρὸς λαῑκον · καὶ οὐδὲ ταύτην ὡς γέγραπται παρʼ ἐμοῦ, ἀλλά μεταποιηθεῖσαν, ὑπὸ τίνων δὲ, ο Θεὸς οἶδε· γνωρίσαι-ε .. αὐτόθεν τὴν ἀδικίαν, ὅτι οὐδεὶς ἐν ἐπισκοπῇ ὡν ἐγκαλεῖται, εἴτι κατὰ ἀδιαφορίαν ἐν τῷ ὶαὶκῷ βίῳ ν.. ι.. ἀπαρατηρήτως ἔγραψε καὶ τούτο μηδὲ περί πίστεως, αλλὰ ψιλὸν γράμμα otiandi/von προσηγορίαν. Τάχα δὲ κάκεῖνοι φαίνονται καὶ Ἕλλησι καὶ Ἰουδαίοις γράψαντες, καὶ-μή ἔχοντες ἔγκλημα. Μέχρι γὰρ σήμερον οὐδεὶς ἐκρίθη ἐπὶ τοιούτῳ πραγματι, ἐφʼ ἡμεῖς καταδικαζομεοα παρὰ τῶν 8Lυλιζόντων τοὺς κώνωπας. Ὀτι μὲν οὖν οὔτε ἐγρά- Ι ) - — ψαμιν ἐκεῖνα, οὔτε συντεθείμεῦα αὐτοῖς, ἀλλὰ κα araneantes-{fnum -...‘._ ι...ν κ ι,. ἀναθεματίζομεν τοὺς ἔχοντας ἐκεῖνο τὸ πονηρὸν φρόνημα, τὸ τῆς συγχύσεως τῶν ὑποστάς-ξων, ἐν., ι,, _ ἡ adficeret?!) αἵρεσις τοῦ Σαβελλίου ἀνενεώθη ' τοῦτο μὶν οὖν γνώριμον τῷ Θεῷ, τῷ τὰς καρδίας γινώσκοντί γνώριμον δὲκαὶ πάσῃ τῇ Mearm, τῇ εἰς πεῖραν ἐλθούσῃ τῆς ἡμετέρας ταπεινωσεως. Καὶ αὐτοὶ δὲ ἐκεῖνοι, οἱ νῦν σφοδροὶ κατήγοροι ἡμῶν, ἐρευνησάτωσαν τὸ idm συνειδὸς, καὶ γνώσονται, ὅτι ἐκ παιδὸς μακρὰν ι ᾼ, κ..... ι ἐγινόμεθα τῶν τοιούτων δογμάτων. 3. τι δὲ ἐστι τὸ ἡμέτερον φρόνημα, εἴτις ἐπιζητεῖ, γνώσεται ἀπʼ αὐτοῦ τοῦ γραμματίου, έν... ῳ ἡ ὑπογραφή αὑτοῦ ἐστιν ιὸιοχειρος, ἣν ἐκεῖνοι βουλόμενοι ἀθετῆσαι, τήν ἑαυτῶν μεταβολὴν κρύπτουσιν ἐν τῇ ἡμετέρᾳ συκοφαντία. Οὐ γὰρ ___,_ 7,... ὀ ι ι Ι μοὶογοῡσιν, ὃτι μετεμελήθησαν τῷ παρʼ ἡμῶν ἑπιί ι η,. ι μι Α ἰ ”“’ δοθίντι αὐτοῖς βιβλίῳ ὑπογράφοντες· ἀλλʼ ἡμῖν ἐπιφέρουσιν ἐγκλήματα ἀσεβείας, νομίζοντες ἀγνοεῖ-,,.. σθαι, ὅτι πρόσχημα μὲν αὐτοῖς ἐστιν ὴ ἀφʼ ἡμῶν ι 'A' "’ divale-3})an τῇ δὲ ἀληθείᾳ τῆς πίστεως ἀνακεχωρηκασιν, ἣν πολλάκις ἐπὶ πολλῶν ἐγγράφως ὁμο- κ. μ - ι λογὴσαντες, τό τελευταῖον καὶ παρʼ ἡμῶν ἐπιόοοείσαν ἐδέξαντο, καὶ ὑπέγραψαν, αἱ πᾶσιν ἔξεστιν ἀναγινώσκειν, καὶ παρʼ αὐτῶν τῶν γραμμάτων δι-.. - ν ν η v ι ““ δάσασθαι τὴν ἀλήθειαν. Γνωρίμη δὲ αὐξῶν ἔσται ἠ προαίρεσις, ἐάν τις μετὰ τὴν ὑπογραφὴν, ἣν ἡμῖν Ξ ιι. uno ~ έπέδὼοιαν, ἀκαγνῷ τὴν πίστιν, ἢν Γελαοίῳ ἐμέν. ν ‘ “ ” “ ἐπέδωκαν, καὶ γνῷ πόσον τό διάφορον ἐκείνης τῆς ὁμολογίας πρὸς ταύτην. Οἱ τοίνυν οὕτως εὐκόλως πρὸς 1-6:. évavria μετατρξπόμενοι μὴ τὰ ἀλλότρια κᾶρτι διιρευνάτωσαν · ὰ).λά τὴν δοκὸν τὴν ἐντῷ AL.-!,_ 1 λ κ ι. ν ιι ιι.. οἰκείῳ ὀφθαλμῷ ἐκβαλλέτωσαν. Ἐντελέστερον illi); ἐπιστολῆς περὶ πάντων καὶ ἀπολογούμεθα καὶ ι ι.. - ν διδάσκομεν, ἣτις πληροφορήσει τοὺς τὸΙπίέον imζητοῦντας. ’ΥμεῖΞ δὲ ἐν τῷ παρόντι ταῦτα ἡμῶν δεξάμενοι τὰ γράμματα, πᾶσαν dyon λύπην, καὶ. ‘_.._._.-... ηε. amr. Ima,“ διʼ ἢν σωοδοῶε ἀντὶ· κυρώσατε τὴν εἰς ἡμᾶς ἀγάπην, διʼ ἣν σφοδρῶς ἀντὶ...η-- -;-..κλμ (me, έυριιηεωρ. Καὶ nmio-tn ἠιιῖν ἐστι χομαι τῆς πρὸς ὑμᾶς ἐνὼσεως. Καὶ μεγίστη ἡμῖν ἐστι · κ ’...-....ε -..ω Jun-.9,θη-ΕΛἱηῖ (me:

### English translation (Claude)

[To the presbyter Genethlius.] … having written a bill of divorce. What defense those who wrote it (in order to separate from our love) have prepared for it before the judgment seat of Christ, which cannot be deceived, I cannot conceive. For having put forward an accusation against us, and attacked us violently, and related what they wished, not as the truth is, assuming great humility for themselves and placing on us a load of arrogance, as though we had not received those they sent, they wrote everything falsely, or at least most of it, not to speak rashly, as men who persuade men and not God, and seek to please men and not God, with whom nothing is more precious than truth. Then they appended heretical sayings to their letters against us, concealing the author of the impiety, so that the many and the simpler, from the accusation of us placed first, might think that what was joined to it was ours; because those who artfully slander us kept silent the name of the father of the evil doctrines, and left it to the suspicion of the more guileless that we are the ones who conceived or wrote these things. Knowing this, then, we urge you both not to be disturbed yourselves and to silence the clamor of those who are shaken, even though we know that our defense is hard to accept … 2. As to the point that the writings carried about as ours are not ours, I think that, even if … darkens their reasonings so that they do not see what is to their advantage, still, if you yourselves ask them, they would not go so far in hardness as to dare to utter the lie with their own mouth and say that the compositions are mine. And if they are not mine, why am I judged for what belongs to others? But they will say that I am in communion with Apollinarius and hold within myself the perversion of such doctrines. Let them be asked for the proofs. For if they know how to search a man's heart, let them admit it, and let them make known their truthfulness in everything; but if they convict my communion from what is visible and plain to all, let them show either letters of communion sent by me to him, or by him to me, or [letters] of the clergy to us, or … that we ever received any of them into the communion of prayer. But if they bring forward the letter written to him now twenty-five years ago, from a layman to a layman, and not even this as it was written by me, but altered (by whom, God knows), you may learn at once the injustice: that no one in the episcopate is accused if, in his life as a layman, he wrote something carelessly and without attention, and that not about the faith, but a mere letter of greeting. Perhaps they too will be found to have written both to Greeks and to Jews without being charged. For until today no one has been judged for such a thing, for which we are condemned by those who strain out gnats. That we neither wrote those things nor agree with them, but … anathematize those who hold that evil opinion of the confusion of the hypostases, in which the … heresy of Sabellius has been renewed: this is known to God, who knows the hearts, and known too to all the brotherhood that has come to know our lowliness by experience. And let those very men who are now our fierce accusers search their own conscience, and they will know that from childhood we were far from such doctrines. 3. What our opinion is, if anyone asks, he will learn from the very document on which their signature stands in their own hand; wishing to set it aside, they hide their own change of mind in their slander of us. For they do not admit that they repented of signing the book we gave them; but they bring charges of impiety against us, thinking it is not known that the separation from us is their pretext, while in truth they have withdrawn from the faith, which they confessed many times in writing before many people, and last of all received when we offered it, and signed; which all may read, and learn the truth from the documents themselves. Their purpose will be plain if anyone, after the signature they gave us, reads the creed they gave to Gelasius, and sees how great the difference is between that confession and this. So let those who turn so easily to opposites not search into others' motes, but cast out the beam in their own eye. More completely, in a letter, we both defend ourselves and teach about everything; it will satisfy those who seek more. But you, receiving this letter of ours for the present, put aside all grief, and confirm your love toward us … and the greatest thing for us is … our union with you …

### Scripture references

- Deut 24:1: allusion, medium confidence
- 2 Cor 5:10: allusion, medium confidence
- Gal 1:10: allusion, high confidence
- 1 Thess 2:4: allusion, medium confidence
- Acts 15:8: echo, medium confidence
- Matt 23:24: allusion, high confidence
- Matt 7:3: allusion, high confidence

### Translation notes

- Letter 224 (to the presbyter Genethlius). The scan has lost the heading and the opening ("…"), and the last part of the letter is so damaged that only scraps can be read ("…"); several short gaps inside the letter are also marked. The letter to Apollinarius, written "from a layman to a layman", is the old letter the Eustathians used against Basil. Basil's statements about his opponents are translated as he wrote them. Allusions: Deut 24:1 (bill of divorce); 2 Cor 5:10; Gal 1:10; 1 Thess 2:4; Jer 17:10; Acts 15:8 (who knows the hearts); Matt 23:24 (strain out gnats); Matt 7:3–5.

### Citation (SBL)

Basil, Ep. 224 (PG 32:836a–840a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/221/#p-224).

## Letter 225

- URL: https://sophiascriptura.com/fathers/basil-epistulae/225/#p-225
- Source: PG 32:840b–841c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Writing for a synod of bishops, Basil asks the vicar Demosthenes to excuse the absence of his brother Gregory of Nyssa, who fell ill under arrest, and to hold any inquiry into Gregory's election and accounts in Cappadocia rather than abroad.

### Greek text

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### English translation (Claude)

To Demosthenes, as from the synod. We always give great thanks to God, and to the emperors who care for us, whenever we see the government of our homeland entrusted to a man who is first a Christian, then upright in character, and an exact guardian of the laws by which we live … And this favor we acknowledged to God at your arrival, and [our thanks] … to the God-beloved emperor. But when we learned that some of the enemies of peace were going to trouble your solemn tribunals against us, we expected to be summoned by your magnanimity, so as to be shown our simplicity by you, if indeed your great wisdom consented to take the examination of ecclesiastical affairs upon itself. But since the court passed us by, and your authority, moved against our brother and fellow minister Gregory by the abuse of Philochares, ordered him to be seized, he obeyed the command (for how could he not?), but, seized by pleurisy, and at the same time, from the chill that came upon him, by the kidney trouble that usually arises in him, he was compelled, while held inexorably by the soldiers, to be moved to some quiet place for the care of his body and relief from unbearable pains. For this reason we have all come to entreat your greatness not to be displeased at the delay of his appearance. For no public matter is worse off for our postponement, nor has any ecclesiastical matter been harmed on this account. But if the matter concerns money, as though it had been embezzled, the stewards of the sacred funds are here, ready to give an account to anyone who wishes and to show the slander of those who have dared to impose on your exact hearing; for it is easy for them, from the very papers of the blessed bishop, to make the truth plain to those who inquire. But if there is some other canonical matter needing examination, and your magnanimity consents to take on the hearing and judgment of this too, there is need of all of us; since, if anything required by the canons was neglected, those who ordained are responsible, not he who was forced by every kind of necessity to accept the ministry. So we entreat you to keep the hearing for us in our homeland, and not to drag us beyond the border, nor into the necessity of meeting with bishops with whom we have not yet settled the questions about ecclesiastical affairs. At the same time we ask you to spare our old age and our weakness. For you will learn by experience itself, God willing, that nothing, small or great, of what the canons require was omitted in the appointment of the bishop. We pray, then, that under your government concord and peace with our brothers may be brought about; since that has not yet happened, it is grievous to us even …

### Translation notes

- Letter 225. The first half of the letter is badly damaged in the scan, with several gaps ("…"); the name Philochares is read from a garbled word. The scan breaks off before the end ("…"). "Our brother Gregory" is Gregory of Nyssa, then bishop of Nyssa, who had been accused of misusing church funds and of irregular ordination.

### Citation (SBL)

Basil, Ep. 225 (PG 32:840b–841c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-225).

## Letter 226

- URL: https://sophiascriptura.com/fathers/basil-epistulae/225/#p-226
- Source: PG 32:841c–852a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil writes to his own ascetics, breaking three years of silence about the slanders of Eustathius's party, exposing their shifts of allegiance, defending the Nicene homoousios and his teaching on the Holy Spirit, and urging them not to believe one-sided accusations.

### Greek text

Τοῖς ὑφʼ ἑαυτὸν ἀσκηταῐς. 1. Δυνατὸς μὲν ὁ ἅγιος Θεὸς καὶ τὴν διὰ της συντυχίας εὐφροσύνην ἡμῖν χαρίσασθαι τοῖς ἐπιθυμοῦσι καὶ βλέπειν ὑμᾶς ἀεὶ καὶ ἀκούειν τὰ περὶ ὑμῶν · ὃιὸτι ἐν οὐδενὶ ἑτέρῳ ἔχομεν τὴν ἀνάπαυσιν τῶν ψυχῶν ᾖ ἐν τῇ προκοπῇ τῇ ὑμετέρᾳ καὶ διὰ τῶν ἐντολῶν τοῦ Χριστοῦ τελειώσει ’ ἕως δὲ τοῦβ ἡμῖν οὐχ ὑπάρχει, ἀναγκαῖον τιθέμεθα διὰ τῶν γνησιωτάτων καὶ γοβουμένων τὸν Κύριον ἀδελφῶν ἐπισκέπτεσθαι ὑμᾶς, καὶ γρύμμασι προσομιλεῖν τῆ ἀγάπῃ ὑμῶν. Αὐτοῦ οὖν τούτου ἕνεκεν ἀπεστείλαμεν τον εὐλαβέστατον καὶ γνησιώτατον ἀδελφὸν ἡμῶν καὶ συνεργὸν τοῦ Εὖαγγελίου Μελέτιον τόν συμπρεσβύτερον, ὃς διηγήσεται ὑμῖν τὸν ἠμί. τερον πόθον ὃν ἔχομεν ἔφʼ ύμῖν, καὶ τὴν μέριμναν τῶν ψυχῶν ἡμῶν, ὅτι νυκτὸς καὶ ἡμέρας διόμεθα τοῦ Κυρίου περὶ τῆς ὑμῶν εὐδοκιμήσεως, ἵνα καὶ ἡμεῖς ἔχωμεν παρῥησίαν ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἠμῶν Ἰησοῦ Χριστοῦ διὰ τῆς ὑμῶν σωτηρίας, καὶ ὑμεῖς ἐκλάμψητε ἐν τῇ λαμπρότητι τῶν ἁγίωνι δοκιμαζομένου ὑμῶν τοῦ ἔργου ὖπό τῆς διο καιοκρισίας τοῦ Θεοῦ. Ἀμα δε ἡμῖν πολλὴν μέριμναν ἐμποιεῖ τοῦ κατασχόντος καιροῦ τούτου ἡ χαλεπότης, ἐν πᾶσαι μὲν Ἐκκλησίαι ἐσαλεύθησαν, πᾶσαι δε ψυχαὶ σινιάζονται. Ἦνοιξαν γάρ τινες ἀφειδῶς στόματα κατά τῶν ὁμοδούλων. Λαλεῖται τὸ ψεῦδος ἀφόβως ἡ ἀλήθεια συγκεκάλυπται. Καὶ οἱ μὲν κατηγορούμενοι καταδικάζονται ἁκρίτωςʼ οἰ δε κατηγοροῦντες πιστεύονται ἀνεξετάστως. Ὀθεν κὰγώ ἀκούσας, ὅτι πολλαί κατʼ ἐμοῦ περιφέρονται ἐπιστολαὶ, στίζουσαι ἡμᾶς καὶ στηλιτεύουσαι καὶ κατηγοροῦσαι ἐπὶ πράγμασιν, ὧν τήν ἀπολογίαν ἑτοίμην ἔχομεν ἐπί τοῦ δικαστηρίου τῆς ἀληθείας, ὥρμησα μὲν σιωπῆσαι, ὃ καὶ ἐποίησα τρίτον γὰρ ἤδη τοῦτο ἔτος ἐστὶν, ἐν τυπτόμενος ύπὸ τῶν διαβολῶν φέρω τὰς τῆς κατηγορίας μάστιγας, ἆρκούμενος, ὅτι ἔχω Κύριον, τὸν τῶν κρυπτῶν γνῶ· στην, μάρτυρα τῆς συκοφαντίας· ἐπειδὴ δὲ ὁρῶ, ὅτι πολλοὶ ἤδη τὴν σιωπὴν ἡμῶν εἰς βεβαίωσιν τῶν διαβολῶν παρεδέξαντο. καὶ οὔ δ ιὰ μακροθυμίαν ἰ·νὸμισαν ἡμᾶς σιωπᾴν, ἀλλὰ διὰ τὸ μὴ ἔχειν διᾶραι στόμα πρὸς τὴν ἀλήθειαν· τούτου ἕνεκεν ἐπειράθην ἐριστείλαι ὑμῖν, παρακαλῶν τὴν ἓν Χριστῷ ἀγάπην ὑμῶν ὥστε τὰς ἐξ ἑνὸς μέρους γινομένας διαβολὰς μὴ ’πάντη παραδέχεσθαι ὡς ἀληθεῖς· διότι, καθὼς γέγραπται, ούδένα κρίνει ὁ νόμος, ἑᾶν μὴ πρῶτον ἀκούσῃ καὶ γνῷ τί ποιεῖ. ‘2. Καίτοι εὐγνώμονι κριτῇ ἀρκεῖ αὐτὰ τὰ πρά· γματα πρὸς τήν τῆς ἀληθείας φανέρωσιν. Ὥστε, κᾶν ἡμεῖς σιωπήσωμεν, ἔξεστιν ὑμῖν διαβλέψαι πρὸς τὰ γινομενα. Οἱ γὰρ ἡμῖν κακοδοξίαν ἐγκαλοῦντες ἐφάνησαν νῦν ἐκ τοῦ προφανοῦς τῇ μερίδι τῶν αἱρετικῶν προστιθέμενοι· οἱ ὑπὲρ ἀλλοτρίων συνταγμάτων ἡμᾶς κατακρίνοντες ταῖς ἰδίαις ὁμολογίαις, ἃς ἐγγράφως ἡμῖν κατέθεντο, Evnτιούμενοι φαίνονται. Natio-ars την συνήθειαν τῶν ταῦτα τολμώντων, ὅτι ἔθος αὐτοῖς ἀεὶ πρὸς τὸ δυ· νατὸν μετατίθεσθαι μέρος, καὶ τοὺς μὲν ἀσθενοῦντας τῶν φίλων καταπατεῖν, θεραπεύειν δὲ τοὺς κρατοῦντας. Οἱ γὰρ τὰς Μλυθρυλλὴτους fitting. ἐπιστολὰς κατὰ Εὐδοξίου καὶ πάσης αὐτῶν τῆ ς μερίδος συγγράφοντες, καὶ περιπέμποντες πάσαις ταῖς ἀδελφότησι, καὶ δ ιαμαρτυρὸμενοι φεύγειν τὴν κοινωνίαναύτῶν ὡς ὄλεθρον τῶν ψυχῶν, καὶ διὰ τοῦτο μὴ καταδεξάριενοι τὰς ἐπὶ καθαιρέσει αὐτῶν ἰξενεχθείσας ψήφους, ἐπειδὴ παρʼ αἱρετικῶν ἦσαν γενόμεναι, ὡς ἔπειθον ἡμᾶς τότε, οὗτοι νῦν, πάντων ἐπιλαθόμενοι, μετʼ αὐτῶν γεγόνασιδιΚαὶ οὐδεμία αὐτοῖς ἄρνησις καταλείπεται · φανερῶς γὰρ ἀπεκάλυψαν ἑαυτῶν τὴν προαίρισιν, ἕν ’Δγκύρα τὰς κατʼ οἶκον αὐτῶν κοινωνίας κατασπαζόμενοι, ἐπειδὴ εἰς τὸ κοινὸν ὑπʼ αὐτῶν ἐκείνων οὔπω ἆδέχθησαν. Ἐρωτήσατε οὖν αὐτοὺς, εἰ ὀρθόδοξος νῦν Βασιλείδης ὁ κοινωνικὸς Ἐκδικίου, διὰ τί, ἀπὸ τῆς Δαρδανίας ἐπανιόντες, τὰ Θυσιαστὸρια ἆκείνου ἐν τῇ χώρᾳ τῶν Γαγγρηνῶν κατέστρεφον, ] καὶ ἑαυτῶν τραπέζας ἐτίθεσαν; διὰ τί καὶμέχρι νῦν ἐπέρχονται ταῖς Ἐκκλησίαις τῆς Ἀμασείας καί Ζὴλων, καὶ παρʼ ἑαυτῶν ἐγκαθιστῶσι πρεσβντέρους καὶ διακόνους; Εἰ γὰρ ὡς ὁρθοδὸξοις κοινωνοῦσι,τίνος ἓνεκεν ὼςαίρετικοίς ὶπέρχονται ; εὶ δὲ ὡς αἰρετικοὺς ὑπειλήφασι, πῶς τὴν κοινωνίαν αὐτῶν οὐκ ἐκτρέπονται ; Ταῡτα οὐχὶ καὶ παιδικῇ διανοίᾳ δῆλά ἐστιν, ἀδελφοὶ τιμιώτατοι, ὅτι ἀεὶ πρὸς τό ἴδιον συμφέρον βλέποντες ἧ διαβάλλειν τινας, ἡ cumet-qm ἐπιχειροῦσι; Καὶ ἡμῶν τοίνυν ἀπέστησαν, οὔτε ἀγανακτήσαντες, ὅτι οὐκ ἀντεγράψαμεν (τοῦτο γάρ ἐστιν ἐφʼ οὗ μάλιστα λέγουσι παρωξύνθαι), οὔτε ὅτι τοὺς χωρεπισκὸπους, οὓς λέγουσι σιν ἀπεσταλκέναι, οὐκ ἐδεξάμεθα. καίτοι δώσουσι λόγον τῷ Κυρίῳ οἱ τοῦτο κατασκευάζοντες. Εἷς γάρ τις Εὐστάθιος, ἀποσταλεὶς, καὶ γράμματα δ ιαδοὺς τῇ ’ξάξει τοῦ Οὗικαρίου, τρεῖς ἡμέρας ποιήσας ἐπὶ τῆς πόλεως, καὶ μέλλων ἀπαίρειν ἐπὶ τὰ ἲδ ια, ἑσπέρας ἤδη βαθείας, καθεύδοντί μοι λέγεται πλησιάσαι τῷ οἰκός ματ-ι ἡμῶν. Ἀκούσας δὲ, ὅτι καθτύδω, ἀπελθὼν, οὖκέτι τῇ ὑστεραίᾳ ἡμῖν προσήγγισεν, ἀλλʼ οὕτως ἀφοσιωσάμενος τὸ καθʼ ἡμᾶς, ἐπανῆλθε. Καὶ τοῦτο ἐστι τὸ ἔγκλημα, ὂ ἠδικήσαμεν ἡμςῖς, καὶ oi μακρόθυμοι οὐκ ἀντεστάθμησαν τὴν πρὸ τούτου δουλείαν ἡμῶν, ἢν ἐδουλεύσαμεν αὐτοῖς ἐν τῷ πταίσματι τούτῳ · ὰ).λά τοσοῦτον ἐβάρυναν τὴν καθʼ ἡμῶν ὀργὴν ἐπὶ ταύτῃ τῇ ἁμαρτίᾳ, ὥστε πάσαις ταῖς κατὰ τὴν οἰκουμένην Ἐκκλησίαις, τό γε εἱς αὐτοὺς ἧκον, ἑκκηρύκτους ἡμᾶς ποιῆσαι, 3. Οὒ μὴν αὕτη γέ ἔστι κατὰ ἀλήθειαν τῆς διαστάσεως ἡ αἰτία · ἀλλʼ ἐπειδὴ ἕνόμισαν εὐδοκιμήσειν τότε παρὰ τῷ Εὖζωίῳ, εἰ ἡμῶν ἑαυτοὺς ἁλλοτριὼσιιαν, ἐκείνας ἑαυτοῖς ἐπενόησαν τὰς προφάσεις, ἱνα εὖρωσί τινα σύστασιν παρʼ αὐτοῖς διὰ τοῦ πρὸς ἡμᾶς πολέμου. Οὗτοι νῦν καὶ τὴν ἐν Νικαίᾳ διαβάλλουσι πίστιν, καὶ ὁμοουσιαστὰς ἡμᾶς ἀποκαλοῦσι. διὰ τὸ ἓν ἐκείνῃ τῇ πίστει τὸν μονογενῆ Υίόν τῷ Θεῷ καὶ Πατρὶ ὁμοούσιον ὁμολογεῖσθαι ' οὐχ ὡς ἀπὸ μιᾶς οὐσίας μερισθείσης εἰς δύο ἀδελφὰ, μὴ γένοιτο ο οὐ ’γὰρ τοῦτο ἐνόησεν ἡ ἁγία ἐκείνη κοιί θεοφιλὴς σύνοδος, ἀλλʼ ὡς, ὅπερ ἑστι κατὰ τήν οὐσίαν ὁ Πατὴρ, τοῦτο ὑφείλοντος νοεῖσθαι καὶτοῦ Υἰοῦ. Οὕτω γὰρ ἡμῖν ἐκεῖνοι αὐτοὶ ἠρμὴνιυσαν εἰπόντες, Φῶς ἐκ φωτός. Ἐστι δὲ ἡ ἒν Nimia; πίστις, ἠ παρʼ αὐτῶν ἀπὸ τῆς δύσεως κομισθεῖσα, ἣν ἐπέδωκαν τῇ συνόδῳ τῇ ἐν Τυάνοις, ὑφʼ ἧς καὶ παρεδέχθησαν. Ἀλλʼ ἔχουσί τι σοφὸν δόγμα εἰς τὰς τοιαύτας ἑαυτῶν μεταβολάς · ὃτι τοῖς ῥήμασι τῆς πίστεως ὡς ἰατροὶ κέχρηνται κατὰ καιρὸν, amor: ἄλλως πρὸς τὰ ὑποκείμενα πάθη μεθαρμοζόμενοι. Τούτου δὲ τοῦ σοφίσματος τὸ σαθρὸν οὐκ έμὶ ἐλέγχειν προσῆκεν, ἀλλʼ ὑμᾶς νοεῖν. Δὼσει ’γὰρ ὑμίνὸ Κύριος σύνεσιν πρὸς τὸ γνωρίζειν, τίς μὶν ὁ εὖθὴς λογος, τίς r1“: ὁ σκολιὸς καὶ δικστραμμένος. Ei γὰρ ἄλλοτε ἀλλας δεῖ πίστεις συγγράφειν, καὶ μετά τῶν καιρῶν ἀλλοιοῦσθαι, ψευδὴς ἡ ἀπόφασις τοῦ είποντος- EE; Κύριος, μία πίστις ἓν βάπτισμα. lii δὲ ἐκεῖνα ἀληθῆ, μηδεὶς ὑμᾶς ἐξαπατάτω τοῖς κενοῖς τούτοις λόγοις Διαβοίλλουσι γὰρ ἡμᾶς ὡς καινοτομοῦντας ξμερὶ τοῦ Πνςύματος τοὺ ἁγίου. Ἐρωτὴσατε οὖν τίς ἡ καινοτομία. Ἡμεῖς γὰρ ὁμολογοῦμεν ὃ καὶ παρελάβομεν, μετὰ Πατρός κα Υὶοῦ τετάχθαι τόν Παράκλητον, οὐ μετὰ τῆς κτίσεως ἀριθμεῖσθαι. Εἰς γὰρ Πατέρα καὶ Υίόν καὶ ἅγιον Πνεῦμα πεπιστεύκαμεν · καὶ βαπτιζόμεθα εἰς τό ὄνομα τοῦ Πατρός καὶ τοῦ Υἰοῦ καὶ τοῦ ἁγίου Πνεῦματος. Διά τοῦτο οὐδέποτε τῆς πρὸς τὸν Πατέρα καὶ Υίόν συναφείας τὸν Παράκλητον ἀποσπῶμεν. Ὀ γὰρ νοῦς ἡμῶν φωτιζόμενος ὑπὸ Πνεῦματος πρὸς Υίόν ἀναβλέπει, καὶ ἐν αὐτῷ ὡς ἐν εἰκονι θεωρεῖ τὸν Πατέρα. Οὔτε οὖν ὀνόματα παρʼ ἑαυτῶν ἐπινοοῦμεν, ἀλλὰ Πνεῦμα ἅγιον καὶ Παράκλητον ὀνομάζομεν, οὔτε τὴν ὀφειλομένην αὐτῷ δόξαν ἀθετεῖν καταδεχόμεθα. Ταῦτά ἐστι τὰ ἡμέτερα μετὰ πάσης ἀληθείας. Ἐπὶ τούτοις ό κατηγορῶν κατηγορείτω · ὀ διώκων ἡμᾶς διωκέτω ὁ πιστεύων ταῖς καθʼ ἡμῶν διαβολαῖς ἔτοιμαζέσθω πρὸς τὴν διαδικασίαν. Ὀ Κῦριος ἐγγύς · μεὸη μεριμνῶμεν. 4. Ei τις ἐν Συρίᾳ συγγράφει, τοῦτο οῦδὲν πρός ἡμᾶς. Ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, φησὶ, και ἐκ τῶν λόγων σου καταδικασθήσῃ. Oi ἐμοὶ λόγοι ἐμὲ κρινέτωσαν · ὑπιρ δὲ ἀλλοτρίων ἡμᾶς σφαλμάτων μηδεὶς καταθικαζέτω, μηδὲ τὰς πρό εἰκόσιν ἐτῶν γραφείσας παρʼ ἡμῶν ἐπιστολὰς εἰς ἀπόδειξιν προβαλλέσθω τοῦ νῦν κοινωνικούς ἡμᾶς εἶναι τοῖς ἐκεῖνα συγγράψασιν. Ἠμεῖς γὰρ πρὸ τῶν συγγραμμάτων, λαῐκοὶ ὄντες πρὸς λαῖκοῦς ἐπεστέλλομεν, πρὸ τοῦ τινὰ καὶ ὑπόνοιαν τοιαύτην κατʼ καὶ ἐπεστέλλομεν οὐδὲν περὶ πίαὐτῶν κινεῖσθαι · στεως, οὐδʼ οἷα νῦν ἐπὶ τῇ καθʼ ἡμῶν διαβολῇ περιφέρουσιν οὖτοι, ἀλλὰ ψιλὰς προσηγορίας, ἀγαπητικὴν προσφώνησιν ἁποπληρούσας. Ἠμεῖς γὰρ ὁμοίως καὶ τοὺς τὰ Σαβελλίου νοσοῦντας, καὶ τοὺς τὰ Ἀρείου δόγματα ἐκδικοῦντας, ὡς ἀσεβεῖς, ἁποφεῦγομεν καὶ ἁναθεματίζομεν. Ei τις τὸν αῦτὸν Πατέρα λέγει καὶ Υὶὸν καὶ ἅγιον Πνεῦμα, καὶ ἓν πρᾶγμα πολυώνυμον ὑποτίθεται, καὶ μίαν ῦπόστασὶν ὑπὸ τριῶν προσηγοριῶν ἐκφωνουμένην, τὸν τοιοῦτον ἡμεῖς ἐν τῇ μερίδι τῶν Ἰουδαίων τάσσομεν. Ὁμοίως καὶ εἰ τις ἀνόμοιον λέγει κατά τὴν οῦσίαν τόν Υίόν τῷ Πατρὶ, ἦ εἰς κτίσμα κατάγει τό Πνεῦμα τό ἅγιον, ἂναθεματίζομεν, καὶ ἐγγὺς εἶναι τῆς Ἑλληνικῆς τιθέμεθα πλάνης. Ἀλλὰ τὰ μὲν στόματα τῶν κακηγορούντων ἡμᾶς ἐπισχεθῆναι διὰ τῶν ἡμετέρων γράμμάτων ἀμήχανον - μᾶλλον μὲν οὖν εἰκός καὶ ἐρεθίζεσθαι αὐτοὺς ἔπὶ ταῖς ἀπολογίαις ἡμῶν, καὶ μείζονα καὶ χαλεπώτερα καθʼ ἡμῶν κατασκευάζειν · τὰς μέντοι ὑμετέρας ἀκοὰς φυλαχθῆναι οῦ χαλεπόν. "non, 6 έστιν ἐφʼ ὑμῖν, τοῦτο ποιήσατε. Ἀκεραίαν ἡμῖν καὶ ἆπρόληπτον ταῖς διαβολαῖς τὴν καρδίαν ὑμῶν φυλάξατε · καὶ πρὸς τὰ προβαλλόμενα ἐγκλήματα ἀπαιτεῖτε ἡμᾶς τὰς εὐθύνας. Καὶ εἰ μὲν εὕρητε παρʼ ἡμῖν τὴν ἀλήθειαν, μὴ δῶτε χώραν τῷ ψεύδει ἐὰν δὲ ἀτονοῦντων ἡμῶν πρὸς τὴν ἀπολογίαν αῖσθησθε, τότε πιστεύσατε τοῖς κατηγόροις ἡμῶν ὡς ἀληθεύουσιν. Ἀγρυπνοῦσιν εκεῖνοιπρός τό ἡμᾶς κακοποιῆ σαιο τοῦτο παρʼ ὑμῶν οῦκ ἐπιζητοῦμεν. Ἐμπορικόν βίον μεταχεικ ριςόμινοι, παρεμπὸρευμα ποιοῦνται τὴν ἡμετέραν διαβολήν ’ ὑμᾶς δὴ οἶκοι μένειν καὶ εὐσχημονεῖν, ἄν ἠσυχίᾳ τὸ ἔργον τοῦ Χριστοῦ πληροῦντας, παρακαλοῡμεν, τὰς μέντοι συντυχίας αὐτῶν, τὰς δολερῶς ἐπὶ καταστροφῇ τῶν ἀκουόντων γινομένας, ἐκκλίνειν: ἶνα καὶ την πρὸς ἡμᾶς ἀγάπην ἀκεραίαν φυλάξητε (Ἠ), καί τὴν τῶν πατέρων πίστιν ἄθραυστον διασώσητι, καὶ παρὰ τῷ Κυρίῳ εὐδόκιμοι φανῆτε,ὡς φίλοι τῆς ἀληθείας.

### English translation (Claude)

To the ascetics under him. 1. The holy God is able to grant us also the joy of meeting you, since we desire always both to see you and to hear about you; because we have the rest of our souls in nothing else than in your progress and your perfection through the commandments of Christ. But until this is granted us, we consider it necessary to visit you through the most genuine and God-fearing brothers, and to converse with your love by letter. For this very purpose we have sent our most reverent and most genuine brother and fellow worker in the Gospel, Meletius, our fellow presbyter, who will tell you of our longing for you and the anxiety of our souls: that night and day we entreat the Lord for your approval, so that we too may have boldness in the day of our Lord Jesus Christ through your salvation, and you may shine forth in the brightness of the saints, when your work is tested by the righteous judgment of God. At the same time the harshness of the present time causes us much anxiety, in which all the Churches have been shaken and all souls are being sifted. For some have opened their mouths unsparingly against their fellow servants. Falsehood is spoken fearlessly; truth has been covered over. Those who are accused are condemned without trial; those who accuse are believed without examination. Hence I too, having heard that many letters are being carried about against me, branding and denouncing me, and accusing me of things for which I have my defense ready before the tribunal of truth, set myself to keep silent, and I have done so; for this is now the third year in which, beaten by slanders, I bear the scourges of accusation, content that I have the Lord, who knows secret things, as witness of the slander. But since I see that many have now taken our silence as a confirmation of the slanders, and have thought that we keep silent not out of long-suffering but because we cannot open our mouth against the truth, for this reason I have tried to write to you, urging your love in Christ not to accept wholly as true the slanders made by one side; because, as it is written, the law judges no one unless it first hears him and knows what he does. 2. And yet for a fair-minded judge the facts themselves are enough to make the truth plain. So, even if we keep silent, you can look closely at what is happening. For those who accuse us of false belief have now been seen openly joining themselves to the party of the heretics; those who condemn us for other people's writings are seen to contradict their own confessions, which they deposited with us in writing. Recognize the habit of those who dare such things: that it is their custom always to shift over to the powerful side, and to trample on those of their friends who are weak and to court those in power. For those who wrote the much-talked-of letters against Eudoxius and his whole party, and sent them around to all the brotherhoods, solemnly warning them to shun their communion as the ruin of souls, and who for this reason would not accept the votes cast for their own deposition, because they had been passed by heretics, as they persuaded us at the time, these men now, forgetting everything, have joined them. And no denial is left to them; for they openly revealed their purpose at Ancyra, embracing private communion with them, since they had not yet been received publicly by those very men. Ask them, then: if Basilides, the communicant of Ecdicius, is now orthodox, why, on their return from Dardania, did they overturn his altars in the territory of the Gangrenes and set up their own tables? Why even now do they invade the Churches of Amasea and Zela, and install presbyters and deacons of their own? For if they communicate with them as orthodox, why do they invade them as heretics? And if they regard them as heretics, how is it that they do not avoid their communion? Is it not plain even to a child's mind, most honored brothers, that, always looking to their own advantage, they set about either slandering some or courting others? And so they withdrew from us, not out of indignation that we did not write back (for this is what they say most provoked them), nor because we did not receive the chorepiscopi whom they say they sent; and yet those who contrive this will give account to the Lord. For a certain Eustathius was sent, and delivered letters to the staff of the vicar; after spending three days in the city, and being about to set off for home, late in the evening, while I was asleep, he is said to have come near our lodging. Hearing that I was asleep, he went away, and did not approach us the next day, but, having thus discharged his duty toward us as a formality, went back. And this is the charge, the wrong we did; and these long-suffering men did not weigh against this one slip the service we had previously rendered them, but so increased their anger against us for this sin that, so far as lay in them, they made us outlaws in all the Churches throughout the world. 3. Yet this is not truly the cause of the rift. But since they thought they would win favor at that time with Euzoius if they estranged themselves from us, they devised those pretexts for themselves, so as to find some commendation with them through their war against us. These men now also slander the faith of Nicaea, and call us homoousiasts, because in that faith the only-begotten Son is confessed to be of the same essence with God the Father; not as though one essence were divided into two brothers (God forbid! for that holy and God-beloved synod did not mean this), but in the sense that what the Father is in essence, this the Son also must be understood to be. For so those very men interpreted it to us, saying, "Light from light." And the faith of Nicaea is the very one that they brought from the West, and gave to the synod at Tyana, by which they were also received. But they have a clever doctrine to cover such changes of theirs: that they use the words of the faith as doctors do, according to the occasion, adapting them differently to the diseases at hand. The rottenness of this sophism it is not for me to refute, but for you to perceive. For the Lord will give you understanding to know which is the straight word, and which the crooked and perverse. For if one must compose different creeds at different times, and change with the times, false is the declaration of him who said: "One Lord, one faith, one baptism." But if those words are true, let no one deceive you with these empty words. For they slander us as making innovations about the Holy Spirit. Ask them, then, what the innovation is. For we confess what we also received: that the Paraclete is ranked with the Father and the Son, not numbered with the creation. For we have believed in the Father and the Son and the Holy Spirit; and we are baptized into the name of the Father and of the Son and of the Holy Spirit. Therefore we never tear the Paraclete away from his conjunction with the Father and the Son. For our mind, enlightened by the Spirit, looks up to the Son, and in him, as in an image, beholds the Father. We neither invent names of our own, but name him Holy Spirit and Paraclete, nor consent to set aside the glory owed to him. These are our views, in all truth. On these let the accuser accuse; let him who persecutes us persecute; let him who believes the slanders against us prepare for the trial. The Lord is near; let us have no anxiety. 4. If someone in Syria writes, this is nothing to us. For "by your words," it says, "you will be justified, and by your words you will be condemned." Let my words judge me; but let no one condemn us for other people's faults, nor bring forward letters written by us twenty years ago as proof that we are now in communion with those who wrote those things. For we wrote before the writings, laymen to laymen, before any such suspicion was raised against them; and we wrote nothing about the faith, nor anything like what these men now carry about to slander us, but mere greetings, fulfilling a friendly salutation. For we shun and anathematize as impious both those who are sick with the doctrines of Sabellius and those who champion the doctrines of Arius alike. If anyone says that the Father and the Son and the Holy Spirit are the same, and supposes one thing with many names, and one hypostasis expressed under three appellations, such a person we place in the party of the Jews. Likewise, if anyone says that the Son is unlike the Father in essence, or brings the Holy Spirit down to a creature, we anathematize him, and consider him to be near to the error of the Greeks. But it is impossible to stop the mouths of those who revile us by means of our letters; rather it is likely that they will be provoked by our defenses and contrive greater and harsher things against us; but it is not hard to guard your ears. So do what is in your power. Keep your heart unharmed toward us and unprejudiced by the slanders; and for the charges brought forward, demand an account from us. And if you find the truth with us, give no place to falsehood; but if you perceive that we are weak in our defense, then believe our accusers as telling the truth. They lie awake to do us harm; this we do not ask of you. Living the life of merchants, they make slander of us a sideline of their trade; but you we urge to stay at home and conduct yourselves becomingly, fulfilling the work of Christ in quietness, and to avoid their meetings, which are held deceitfully for the ruin of those who listen; so that you may keep your love toward us unharmed, preserve the faith of the fathers unbroken, and appear approved before the Lord as friends of the truth.

### Scripture references

- Phil 2:16: allusion, medium confidence
- 2 Cor 1:14: allusion, medium confidence
- Matt 13:43: echo, medium confidence
- 2 Thess 1:5: allusion, medium confidence
- Luke 22:31: echo, medium confidence
- 1 Cor 4:5: echo, low confidence
- John 7:51: quotation, high confidence
- Eph 4:5: quotation, high confidence
- Matt 28:19: allusion, high confidence
- Phil 4:5: quotation, high confidence
- Phil 4:6: allusion, medium confidence
- Matt 12:37: quotation, high confidence
- 1 Thess 4:11: echo, medium confidence
- 2 Tim 2:7: quotation, high confidence
- Eph 5:6: quotation, high confidence

### Translation notes

- Letter 226. Basil's charges against the Eustathians are translated as he writes them. "Homoousiasts" (ὁμοουσιασταί) is the opponents' nickname for those who confess the Son "of the same essence" (ὁμοούσιος) with the Father; Basil explains the term in section 3. The phrase "in the party of the Jews" is Basil's polemical label for those who deny distinct hypostases; "the error of the Greeks" means pagan polytheism. The "someone in Syria" is Apollinarius of Laodicea (compare Letters 223–224). Quotations and allusions: Phil 2:16; 2 Cor 1:14; Matt 13:43; 2 Thess 1:5; Luke 22:31 (sifted); 1 Cor 4:5; John 7:51 (quoted); Eph 4:5 (quoted); Matt 28:19; 2 Tim 2:7; Eph 5:6; Phil 4:5–6; Matt 12:37 (quoted); 1 Thess 4:11.

### Citation (SBL)

Basil, Ep. 226 (PG 32:841c–852a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-226).

## Letter 227

- URL: https://sophiascriptura.com/fathers/basil-epistulae/225/#p-227
- Source: PG 32:852b–856a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles the clergy of Colonia on the transfer of their bishop Euphronius to Nicopolis, urging them to accept it as the Spirit's arrangement and warning them against going to the civil courts.

### Greek text

Τοῖς ἓν Κολωνεὶα κ).ηρικοῖς παραμυθητική. Καὶ τί οὕτω καλὸν καὶ εὐδόκιμον παρα θεῷ καὶ ἀνθρώποις, ὡς ἀγάπη τελεία, ἢν πλήρωμα παντὸς εἶναι νόμου παρὰ τοῦ σοφοῦ δεδιδάγμεθα διδασκάλου; Ὠστε ἀποδέχομαι ὑμῶν τὸ διάπυρον τῆς περὶ τὸν ποιμένα ὑμῶν διαθέσεως. Οὔτε γὰρ παιδὶ φιλοπάτορι πατρὸς ἀγαθοῦ στέρησις ἀνεκτὴ, οὔτε Ἐκκλησία Χριστοῦ ποιμένος καὶ διδασκάλου ἀναχώρησις φορητή, Ὠστε καλῆς καὶ ἀγαθῆς προαιρέσεως ἀπὸ· δειξιν ἐν τῇ ὑπερβαλλούσῃ περὶ τὸν ἰπίσκοπον ὑμῶν διαθέσει παρέχεσθε. ’Λλλὰ τὸ χρηστὸν ὑμῶν τοῦτο καὶ περὶ τὸν πνευματικὸν πατέρα ἐνδιάθετον, μέτρῳ καῖ λογισμῷ γινόμενον, ἀποδεκτόν ἐστιν· ἐκβαῖνον δὲ τοὺς ὄρους, οὐκ ἔτι τῆς αὐτῆς ἀποδοχῆς ἄξιον γίνεται. Οἰκονομία καλὴ περὶ τὸν θεοφιλέστατον ἀδελφὸν ὑμῶν τὸν συλλειτουργόν Εὐφρόνιον παρὰ τῶν οἰκονομεῖν τὰς Ἐκκλησίας ττεπιςιτευιτλέ νων γεγένηται, ἀναγκαία τῷ καιρῷ, λυσιτελὴς καὶ τῇ Ἐκκλησία πρὸς ἢν μετετέθη, καὶ ὑμῖν αὐτοῖς ἀφʼ ὥς ἐλήφθη. Ταύτην μὴ ἀνθρωπίνην νομίσητε, μηδὲ ἐκ λογισμῶν κεκινῆσθαι τὰ γήινα φρονοῦτνων ἀνθρώπων · ἀλλὰ τῇ συνηθείᾳ τοῦ Πνεύματος τοὺς τὴν μέριμναν ἀνηρτημένους τῶν Ἐκκλησιών τοῦ Θεοῦ τοῦτο ποιῆσαι πέπεισθε, καὶ ἐμβάλλεσθε τῇ διανοίᾳ τήν ὁρμὴν ταύτην, καὶ σπουδάσατε αὐτὴν τελειῶσαι. Δέξασθε οὖν ἡσυχῆ καὶ μετʼ εὐχαριστίας τὸ γενόμενον, ἐκεῖνο πεπεισμένοι, ὅτι οἱ μὴ δεχόμενοι παρὰ τῶν ἐκκλησιῶν τοῦ primus et τῇ συνηθείᾳ τοῦ ῌνεύματος, ρω-σοηε Γέγονε μὲν οὖν συνδίαιτον ἀρχῆ θεν τὸ Πνεῦμα ψιυχῆ, Θεοῦ τὰ ταῖς Ἐκκλησίαις διατυπούμενα τῇ τοῦ Θεοί διαταγῇ ἀνθίστανται. Μὴ δικαιολογεῖσθε πρός τὴν μητέρα ὑμῶν τὴν Νικοπόλει Ἐκκλησίαν. Μὴ τραχύνεσθε πρὸς τοὺς τῶν ψυχῶν ὑμῶν ἀναδεδεγμένους τὴν μέριμναν. Ἐν γὰρ τῷ τὰ τῆς Νικοπόλεως συνεστάναι πράγματα καὶ τό καθʼ ὑμᾶς μέρος συνδιασωθήσεται ' ἐὰν δε ἐκείνης ἅψηται τις σάλος κᾶν μυρίους ἔχητε τοὺς φυλάσσοντας ὑμᾶς, συμπαραναλωθήσετὰι τῷ κεφαλαιῳ καὶ τό μέρος. Ὠς οὖν οἱ τοῖς ποταμοῖς πααροικοῦντες, ἐπειδὰν ἴδωσι τινας πόρρωθεν ὀχυρώματα καταβαλλομένους τοῖς ῥεύμασιν, ἴσασιν, ὅτι αὐτοῖς προδιοικοῦνται τὴν ἀσφάλειαν, τὰς ἐπιδρομὰς τῶν ῥευμάτων ἀποκρόυόμενοι· οὕτω καὶ οἱ νῦν τὸ βάρος τῆς φροντίδος τῶν Ἐκκλησιῶν ἀναδεξάμενοι ἐν τῇ τῶν ἄλλων φυλακῃ τὴν καθʼ ὑμᾶς ἄδειαν διοικοῦνται· καὶ ἐν σκέπῃ γενήσεσθε πάσης ταραχῇς, ἐτέρων ὑποδεχομένων τοῦ πολέμου τὰς προσβολάς. Πρὸς δὲ κάκεῖνο ἐνθυμεῖσθαι ὑμᾶς προσῆκεν, ὃτι οὐχ ὑμᾶς ἀπέβαλεν, ἀλλʼ ἑτέρους προσέλαβεν. Οὐ δήπου γὰρ βάσκανοι τινές ἐσμεν ἡμεῖς, ὥστε τοὺ δυνάμενον καὶ ἄλλοις τῶν ἑαυτοῦ χαρισμάτων μεταδιδόναι ἀναγκάζειν ὑμῖν ἐναποκλείειν τὴν χάριν, καὶ τό καθʼ ὑμᾶς μόνῳ χωρίῳ στενοχωρεῖν, Οὔτε γάρ 6 flor/iv περιφράσσων, καὶ ὕδατος ἔξοδον λυμαινόμενος, οὗτε 6 διδασκαλίαν διαρκῆ κωλύων ἐπὶ πλεῖον χωρεῖν ἔξω τοῦ πάθους τῆς βασκανίας ἐστίν. Ἐχέτω τοίνυν καὶ τὴν Νικοπόλεως μέριμναν, καὶ τὸ ὑμέτερον προσθήκη ἔστω τῶν ἐκεῖ φρουτισμάτων. Τῷ μὲν γὰρ ἀνδρὶ πλείων προσῆλθεν 6 κόπος, ὑῶν δέ οὐδὲν ἐλαττοῦται ἡ ἐπιμέλεια. Ἐκεῖνο δέ με πάνυ ἐλύπησε, καὶ ἔξω ἐφάνη τοῦ μέτρου, τό ειρῆσθαι, ὅτι, ἀποτυχόντες τῶν ἐπιζητουμένων, τὰ δικαστὴρια καταληψόνμεθα, καὶ ἐπιστήσομεν ἀνθρώπους τοῖς πράγμασιν, οἷς ἡ καταστρορὴ τῶν Ἐκκλησιῶν εὐχῆς ἐστι τό κεφάλαιον. Μή ποτε οὖν ἄφρονι θυμῷ φερόμενοί τινες παραπείσωσιν ὑμᾶς φθέγξατθαί τι εἰς τό δημόσιον, καὶ γένηται μέν τις ἐντεῦθεν καταστροφὴ, περιτραπῇ δὲ τῶν γινομένων τό βάρος ταῖς κεφαλαῖς τῶν τήν,αἰτίαν παρασχομένων. Ἀ).λά δέξασθε καὶ τὴν ἡμετέραν συμβουλην ἐν πατρικοῖς ὑμῖν σπλάγχνοις προσαγομένην, καὶ την τῶν Οεοφι).εστάτων ἐπισκόπων οἰκονομίαν, κατὰ βούλησιν Θεοῦ γενομένην. Καὶ ἀναμείνατε καὶ ἡμᾶς, οἱ παραγενόμενοι, ἐὰν ὁ Κύριος ἡμῖν συνο εργηση, όσα οὐκ ἐνεχώρει διὰ τῆς ἐπιστολῆς παρα-

### English translation (Claude)

Consolatory, to the clergy in Colonia. And what is so good and so approved before God and men as perfect love, which we have been taught by the wise Teacher to be the fulfilling of the whole law? So I welcome the ardor of your disposition toward your shepherd. For neither is the loss of a good father bearable to a child who loves his father, nor is the departure of its shepherd and teacher tolerable to a Church of Christ. So you give proof of a noble and good purpose in your exceeding affection for your bishop. But this goodness of yours, felt from the heart toward your spiritual father, is acceptable when it keeps measure and reason; when it goes beyond its bounds, it is no longer worthy of the same acceptance. A good arrangement has been made concerning your most God-beloved brother, our fellow minister Euphronius, by those who have been entrusted with the governance of the Churches; it was necessary for the times, and is profitable both to the Church to which he has been transferred and to yourselves, from whom he was taken. Do not think this arrangement human, nor set in motion by the reasonings of men who mind earthly things; but be persuaded that those on whom the care of the Churches of God depends did this through their familiarity with the Spirit. … Accept, then, quietly and with thanksgiving what has been done, being persuaded of this: that those who do not accept what is ordained for the Churches by those … in the fellowship of the Spirit resist the ordinance of God. Do not argue against your mother, the Church in Nicopolis. Do not be harsh toward those who have taken up the care of your souls. For if the affairs of Nicopolis stand firm, your part too will be preserved along with them; but if any storm touches her, though you have countless guards, the part will be destroyed together with the head. As those who live beside rivers, when they see people far off throwing up defenses against the currents, know that they are securing safety for them in advance by repelling the onrush of the waters, so too those who have now taken up the weight of the care of the Churches secure your freedom from fear by guarding others; and you will be sheltered from all disturbance while others receive the assaults of the war. Besides, you ought to consider this too, that he has not cast you off, but has taken on others besides. For surely we are not so envious as to compel one who is able to share his gifts with others also to shut up his grace among you and confine him within your district alone. For neither he who fences in a spring and spoils the outflow of its water, nor he who prevents an abundant teaching from spreading further, is free from the passion of envy. Let him then have the care of Nicopolis too, and let your Church be an addition to his concerns there. For to the man more labor has come, but the care of you is in no way diminished. But this grieved me very much, and seemed beyond all measure: that it was said that, if you fail to obtain what you seek, you will take to the law courts and set over affairs men for whom the overthrow of the Churches is the chief thing they pray for. Let not some, carried away by senseless anger, persuade you to say anything in public, lest some catastrophe should result from it, and the weight of what happens should fall back on the heads of those who gave the cause. But accept both our counsel, offered to you from a father's heart, and the arrangement of the most God-beloved bishops, made according to the will of God. And wait for us too: when we come, if the Lord works with us, [we will tell you] whatever could not be [said] in a letter …

### Scripture references

- Rom 13:10: allusion, high confidence
- Phil 3:19: echo, medium confidence
- Rom 13:2: allusion, high confidence
- 2 Cor 11:28: echo, medium confidence

### Translation notes

- Letter 227. Where "…" stands after "familiarity with the Spirit", the scan has a displaced or corrupt line ("the Spirit was from the beginning a companion of the soul") that does not fit the sense and is not translated; in the next sentence a phrase is lost ("…"). The scan breaks off in the last sentence ("…"; the bracketed words complete the sense). Allusions: Rom 13:10 (love the fulfilling of the law); Phil 3:19 (mind earthly things); Rom 13:2 (resist the ordinance of God); 2 Cor 11:28 (care of the Churches).

### Citation (SBL)

Basil, Ep. 227 (PG 32:852b–856a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-227).

## Letter 228

- URL: https://sophiascriptura.com/fathers/basil-epistulae/225/#p-228
- Source: PG 32:856b–857a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the magistrates of Colonia to accept that their bishop Euphronius now also serves Nicopolis, as a protection for the Armenian churches against the Arian party.

### Greek text

110).ιτευομένοις Κολωνείας. Ἰ-ῖδεξαμην τα γράμματα τῆς κοσμιότητος ὑμῶν, καὶ εὐχαρίστησα τῷ παναγὶῳ Θεῶ, ὅτι, ἄσχολοι ὄντες περὶ τὴν μέριμναν τῶν δημοσίων, οὐκ ἐν παρέργῳ τίθεσθε τα τῶν Ἐκκὶησιῶν- ἀλλʼ ἕκαστος, ὼς ὺπέρ ἰδίου πράγματος καὶ συνέχοντος αὐτοῦ την ζωὴν, οὕτως ἐμερίμνησε, καὶ ἐπεστείῖιῖατε ἡμῖν ἀνιώμενοι ἐπὶ τῷ χωρισμῷ τοῦ θεοφιλεστάτου ἐπισκόπου ὑμῶν Εὑφρονίουο όν οὐκ ἀφείλετο ὑμῶν ἡ Νικόπολις, άλλα, ὃιὸιιαιοὶογουμένη μὲν εἴποι οἶν, ὃτι τὸν οἰκεῖον απελαβε· θεραπευομένη δὲ φθέγξεται ὑμῖν φωνὴν μητρὶ φιλοστόργῳ πρέπουσαν, ὅτι κοινόν ἔξει πρὸς ὑμᾶς τὸν πατέρα, ὅς ἐν μέρει ἑκατέροις τῆς ἑαυτοῦ μεταδῶσι χάριτος, οὔτε ἐκείνους ἐάσει τι παθεῖν ἐκ τῆν τῶς ἐναντίων ἐπιδρομῆς, καὶ ὑμᾶς τῆς συνήθους κηδεμονίας οὐκ ἀποστερήσει. Τοῦ τε οὖν καιροῦ τὴν Zaleuci-nm λεγισάμινοι, καὶ τό τῆς οἰκονομίας ἀναγκαῖον σώφροι γνώμη καταμαθόντες, σύγγνωτε μὲν τοῖς ἐπισκόποις ἐπὶ ταύτην ἐλθοῦσι τὴν ὀδόν τῆς καταστάσεως τῶν Ἐκκλησιῶν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· παραινέσατε δὲ ἑαυτοῖς, ὃ πρέπει ἀνδράσι τέλειον μὲν τόν οἰκεῖον νοῦν κεκτημένοις, εἰδόσι δὲ καὶ τὰς παρά τῶν ἀγαπώντων ὑποθήκας προσίεσθαι. ’Υμᾶς μὲν γὲν γὰρ εικός πο).λά τῶν κινουμένων ἀγνοεῖν, διὰ τὸ ἐν ἐσχατιᾲ τῆς Ἀρμενίας τετάχθαι· ημεῖς δὲ οἱ μέσοις ἐμβε βηκότες τοῖς πράγμασι, καὶ πανταχόθεν ἐφʼ ἑκάστης ἡμέρας τὰς ἀκοὰς βα).λομενοι, τῶν καταστρεφο- , μή ποτε ὁ μένων ἐκκληιων ἐν πολλῷ ἀγῶνί ἐσμεν κοῦιός ἐχθρός, τῇ μακρᾲ εἰρήνη τοῦ βίου ὑμῶν βασκηνας, ἐπισπεῖραι δυνηθῇ τὰ ἑαυτοῦ ζιζάνια καὶ τοῖς καθʼ ὑμᾶς τόποις, καὶ γένηται καὶ τό τῶν Ἀρμενίων μέρος κατάῧρωμα τῶν ὐπεναντιὼν. Ἀλλά νῦν μὲν ηυμχάσατε,ὧσπερ σκεύους ἀγαθοῦ χρῆσιν νοις. tiores ταῖς ᾁκοαῖς βαλλόμενοι. To? βίω) 0118101 mss. τοῦ βίον ἡμῶν. κοινὴν ἔχειν πρὸς τοὺς γείτονας ὑμῶν καταδεξάμενοι · μικρὸν δὲ ὕστερον, ἂν δῷ ό Κύριος τὴν ἐπιδημίαν ἡμῶν, καὶ τελεωτέραν παραμυθίαν τῶν γενομένων ἐκδέξεσθε, ἐὰν τοῦτο ὑμῖν ἀναγκαῖον καταφανῇ.

### English translation (Claude)

To the magistrates of Colonia. I received the letter of your honors, and gave thanks to the all-holy God that, although you are busy with the care of public affairs, you do not treat the affairs of the Churches as a side matter; but each of you has been as anxious as for his own affair and one on which his life depends, and you have written to us in distress at the separation of your most God-beloved bishop Euphronius. Nicopolis has not taken him from you; rather, if she were defending herself, she might say that she has received back her own; but in comforting you she will speak with a voice befitting a loving mother, that she will have the father in common with you, who will share his grace with each of you in turn, and will neither allow them to suffer anything from the onslaught of their opponents, nor deprive you of his accustomed care. So, reckoning the difficulty of the times, and learning with sound judgment the necessity of the arrangement, forgive the bishops who took this way of settling the Churches of our Lord Jesus Christ; and give yourselves the advice that befits men who possess a mature understanding of their own, and also know how to accept the counsels of those who love them. For you are likely to be unaware of much that is going on, because you are placed at the far end of Armenia; but we, who stand in the midst of affairs, and have reports striking our ears every day from every side of Churches being overthrown, are in great struggle lest the common enemy, envying the long peace of your life, may be able to sow his own tares in your parts too, and the Armenian part also become a haunt of the adversaries. But for now keep quiet, consenting to have him, like a good vessel for use, in common with your neighbors; and a little later, if the Lord grants us to visit you, you will receive a more complete consolation for what has happened, if this appears necessary to you.

### Scripture references

- Matt 13:25: allusion, medium confidence
- 2 Tim 2:21: echo, low confidence

### Translation notes

- Letter 228. A Migne footnote on variant readings leaked into the scan text near the end of the letter and is not translated. Allusions: Matt 13:25 (tares); 2 Tim 2:21 (vessel).

### Citation (SBL)

Basil, Ep. 228 (PG 32:856b–857a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-228).

## Letter 229

- URL: https://sophiascriptura.com/fathers/basil-epistulae/225/#p-229
- Source: PG 32:857a–860a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil praises the clergy of Nicopolis and Bishop Poemenius for the swift appointment of their new bishop, and urges them not to provoke the people of Colonia, whose bishop has been given to them.

### Greek text

Τοῖς κληρικοῐς Νικοπόλεως. I. Καὶ παρʼ ἐνὸς εὐλαβοῦς καὶ δευτέρου γενόμενον ἔργον πληροφορεί ἡμᾶς τῇ συμβουλίᾳ τοῦ Πνεύς ματος γίγνεσθαι. Ὀταν γὰρ μηδὲν ἀνθρώπινον πρὸ ὀφθαλμῶν κείμενον, μηδὲ σκοπῷ οἰκείας ἁπολαύσεως πρὸς τὰς ἐνεργείας ὁρμῶσιν οἱ ὅσιοι, ἀλλʼ ὅ τι εὐάρεστον τῷ Θεῷ προθέμενοι, δῆλον, ὅτι Β Κύριός ἐστιν ὁ τὰς καρδίας αὐτῶν κατευ θύνων. Ὀπου δὲ ἄνδρες πνευματικοὶ τῶν βουλευμάτων κατάρχουσιν, ἕπεται δε τούτοις λαὸς Κυρίου ἐν συμο φωνίᾳ τῆς γνώμης, τίς ἀμφιβαλεῖ μὴ οὐχὶ κοινωνίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ τὸ αἷμα αὑτοῦ ὑπὲρ τῶν Ἐκκλησιών ἐκχέαντος, τὴν βουλὴν γεγενῆσθαι; Ὀθεν καὶ αὐτοὶ καλῶς εἰκάσατε τὸν θεοφιλέστατον ἀδελφὸν ἡμῶν καὶ συλλειτουργὸν Ποιμένιον κατὰ Θεὸν κεκινῆσθαι, ὅς καὶ ἐπέστη ὑμῖν ἐν καιρῷ, καὶ ᾖλθεν ἐπὶ τόν τρόπον τοῦτον τῆς παραμυθίας. Οὗ ἐγὼ οὐχὶ τὴν εὕρεσιν μόνον του συμφέροντος ἐπαινῶ, ἀλλά καὶ τὸ τῆς γνώμης γενναῖον θαυμάζω, ὅτι, μὴ εἰς ὑπερθέσεις ἀγαγὼν τὸ πρᾶγμα, ἐξέλυσε μεν τὴν σπουδὴν τῶν ἐπιζητούντων, ἔδωκε δὲ καιρὸν φυλακῆς τοῖς ἀντιποιουμένοις, ἐπήγειρε δὲ τὰς ἑπιβουλὰς τῶν ἐφεδρευόντων, ἀλλʼ εὐθὺς τῷ καλῷ βουλεύματι τό τέλος ἐπήγαγεν. ’ον πανέστιον φυλάξειεν ὁ Κύριος τῇ ἑαυτοῦ χάριτι, ὥστε τὴν Ἐκκλησίαν ὁμοίαν ἑαυτῇ διαμεῖναι ἓν τῇ ὁμοτίμῳ τοῦ προλαβόντος διαδοχῇ, καὶ μὴ δοῦναι χώραν τῷ πονηρῷ,. ὃς νῦν, εἰπερ ποτε, τῇ καταστάσει τῶν Ἐκκλησιῶν δυσχεραίνει. 2. Τοὺς δε ἑν Κολωνείᾳ ἀδελφοὺς πολλὰ μεν καὶ ἡμεῖς παρεκαλέσαμεν διὰ γραμμάτων· καὶ ὑμεῖς δε ἀποδέχεσθαι αὐτῶν ὀφείλετε τὴν διάθεσιν μᾶλλον ῆ παροξύνειν αὐτοὺς, ὡς διὰ σμικρότητα παροφθέντας, μηδὲ τῇ καταφρονήσει προάγειν αὐτοὺς εἰς φιλονεικίαν. Διότι πεφύκασί πως οἱ φιλονεικοῦντες ἆβουλότεροι γίνεσθαι, καὶ πολλὰ τῶν ἰδίων κακῶς διατίθεσθαι ὑπὲρ τοῦ λυπῆσαι τοὺς ἐναντιουμένους. Οὐ· ὂεὶς δὲ οὕτω μικρὸς ὡς μὴ δύνασθαι νῦν κακῶν μεγάλων ἀφορμὴν παρασχεῖν τοῖς ἐθέλουσιν ἀφορμήν. Καὶ τοῦτο οὐ στοχαζόμενοι λέγομεν, ἀλλα πείρᾳ κακῶν ν οἰκείων δεδιδαγμένοι, οἱ παραγάγοι ό Θεὸς ταῖς υμετέραις προσευχαῖς Συνεύξασθε δὲ καὶ ἡμῖν τὴν εὐοδίαν, ῖνα παραγινόμινη ὶγησθῶμιν ὑμῖν ἰπὶ τῷ παρόντι ποιμένι, καὶ σνμπαραιιληθῶμιν ἰπὶ τῇ ἀναχωρήσει τοῦ κοινοῦ πατρὸς ἡμῶν.

### English translation (Claude)

To the clergy of Nicopolis. 1. Even a work done by one devout man and a second assures us that it is done by the counsel of the Spirit. For when the holy set out to act with nothing human before their eyes, and not aiming at their own enjoyment, but setting before themselves what is pleasing to God, it is clear that it is the Lord who directs their hearts. And where spiritual men lead the counsels, and the Lord's people follow them with one mind, who will doubt that the counsel was formed in fellowship with our Lord Jesus Christ, who poured out his blood for the Churches? Hence you too rightly judged that our most God-beloved brother and fellow minister Poemenius was moved according to God, he who came to you at the right time and adopted this way of consolation. I not only praise his finding of what was expedient, but I also admire the nobility of his judgment, in that he did not let the matter drag into delays, and so slacken the zeal of those who were seeking it, give time for precautions to those who were opposing it, and stir up the plots of those lying in wait, but at once brought the good counsel to its end. May the Lord by his grace keep him with all his household, so that the Church may remain like itself in a succession equal in honor to the one before, and give no room to the evil one, who now, if ever, is vexed at the settlement of the Churches. 2. The brothers in Colonia we too have earnestly exhorted by letter; and you ought to welcome their affection rather than provoke them, as though they were overlooked because of their smallness, nor drive them by contempt into contentiousness. For contentious people somehow naturally become more ill-advised, and mismanage many of their own affairs in order to grieve their opponents. And no one is now so small as to be unable to give an occasion for great evils to those who want an occasion. And this we say not by guessing, but taught by the experience of our own evils, from which may God bring us out by your prayers. Pray also with us for a good journey, so that, when we come, we may rejoice with you over your present shepherd and be comforted together over the departure of our common father.

### Scripture references

- Prov 21:1: echo, medium confidence
- Acts 20:28: allusion, medium confidence
- Eph 4:27: allusion, medium confidence

### Translation notes

- Letter 229. The "common father" whose departure is mourned is the late bishop of Nicopolis, Theodotus. Allusions: Prov 21:1 (the Lord directs the heart); Acts 20:28 (blood poured out for the Church); Eph 4:27 (give no room to the evil one).

### Citation (SBL)

Basil, Ep. 229 (PG 32:857a–860a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-229).

## Letters 230, 231

- URL: https://sophiascriptura.com/fathers/basil-epistulae/225/#p-230
- Source: PG 32:860a–861a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil urges the magistrates of Nicopolis to hold firmly to their new bishop; in a second letter, to Amphilochius, he commends Elpidius, reports the exile of his brother Gregory and troubles at Doara, and promises to send his book On the Holy Spirit.

### Greek text

Πολιτευομένοις Νικοπόλεως. Αἱ περὶ τὰςἘκκληο-ίας οἰκονομίαι γίνονται μὲν παρὰ τῶν πεπιστευμένων τὴν προστασίαν αὐτ-ὗν, βεβαιοῦνται δὲ παρὰ τῶν λαῶν. Ὥστε ὅ μὶν ἓν ἐπὶ τοῖς θεοφιλεστάτοις ἐπισκόποις, πεπλήρωται· τὸ δὲ λειπόμενον ἤδη πρὸς ὑμᾶς βλέπει, ἐὰν xurαξιώσητι ἐκθύμως περιέχεσθαι τοῦ διδομένου ὑμῖν ἐπισκόπου, καὶ τὰς παρά τῶν ἔξωθεν πείρας ἰσχνα ρῶς ἀποκρούεσθαι. Οὐδὲν γὰρ οὕτω δυσωπιῖοῦτι ἄρχοντας οὔτι τους λοιποὺς, ὅσοι βασκαίνουσιν ὑμῖν τῇ εἰρηνικῇ καταστάσει, ὡς σύμφωνον περὶ τὴν τοῦ δεδομένου ἀγάπην, καὶ τό ἰσχυρὸν τῆς Eva-riam;· Ἀπόγνωσιν γὰρ ἐμποιεῖ αὐτοῖς πάσης ἐπιχειρήσας πονηρᾶς, ἐὰν ἴδωσι μήτε κλῆρον μήτε λαὸν τὰς αὔτῶν ἐπινοίας παραδεχόμενον. Ἠν οὖν γνώμην ἓχιπ περὶ τοῦ καλοῦ, ταύτην κοινὴν ποιήσασθε τῆς πιλεως· καὶ τοῖς δήμοις, καὶ πᾶσι τοῖς οἰκουσι τὴν χώραν διαλέχθητι ἐπιρρώσοντες αὐτῶν τὰς κιλᾶ προαιρέσεις, ὥστε διαβοηθῆναι παρὰ πᾶσι τὸ γνήσιον ὑμῶν τῆς εἰς Θιὸν ἀγάπης. Ἐὰν δὲ καὶ αὐτοὶ καταξιωθῶμέν ποτε παραγενέσθαι χαὶ ἐπισκέψασθαι τὴν Ἐκκλησίαν τὴν τροφὸν τῆς εὐσεβείας, ἦν ὥς μητρόπολιν τῆς ὀρθοὸοξίας τιμῶμεν, διὰ τὸ ἔκπι- ι λαιοῦ ὑπὸ τιμιωτάτων ἀνδρῶν καὶ ἐκλεκτῶν τοῦ Θεοῦ οἰκονομεῖσθαι αὐτὴν ἀντεχομένων τοῦ atmiith διδαχὴν πιστοῦ λόγου, ὧν ἀξιον εἶναι τὸν νῦν ἀναφανέντα καὶ ὑμεῖς ἐδοκιμάσατσ, καὶ ἡμεῖς συν· εθέμεθα. Μόνον φυλαχθείητι παρὰ τῆς χάριτος τοῦ Θεοῦ, παραλύοντος μὲν τὰ πονηρά βουλεύματα τῶν ἐχθρῶν, ἰσχὺν δὲ καὶ εὐτονίαν πρὸς φυλαχὴν τῶν καλῶς δεδογμένων ταῖς ψυχαῖς ὑμῶν ποιοῦντος. ξΕχθύμως. Ita septem mss. Εᾱίίὶ εὐθύς. Ἐνστάσης, etc: Ita mss. Editi ἀναστάσεως. Ἐμποιεῖ 7ορν ἀπόγνωσιν, Ἀμφιλοχίῳ, ἐπισκόπῳ Ἰκονίου. Ὀλίγας εὑρίσκω τοῦ γράφειν πρὸς τὴν θεοσέβειαν σου τὰς ἀφορμὰς, καὶ λυπεῖ με τοῦτο οὗ σμικρῶς. Ὅμοιον-γὰρ, ὥσπερ ἂν εἰ καὶ ἐξόν πολλάκις ape» σε καί ἀπολαύειν σου, ὀλιγάκιςἐποίουν τοῦτο. Ἀλλʼ, οὐκ ἔξεστί μοι γράφειν διʼ ἑπορίαν τῶν ἐντεῦθεν πρὸς ὑμᾶς ἀφικνουμένων* ἐπεὶ οὑδὶν ἐκώλυεν, aiore}. ἔφημερίδα τοῦ ἕμοῦ βίου τὰ γράμματα εἶναι. τὰ καθʼ ἑκάστην ἡμέραν συμπίπτονταὀλιαγγίλει λειν σου τῇ ἀγάπῃ. Ἐμοί τι γὰρ κουφισμὸν φέρει τὸ ἀνακοινοῦσθαί σοι τὰ καθʼ ημας, σέ τε οἶδα οὐδὶν οὓτω μεριμνῶντα, ὡς τὰ ἡμέτερα. Ἀλλὰ νῦν Ἐλπίδιος, πρὸς τὸν ἑαυτοῦ δεσπότην ἑπαγόμενος. τοῦ ἀποδύσασθαι τὰς διαβολὰς τὰς ψευδῶς αὐτῷ παρά τινων ἐχθρῶν κατασκευασθείσας, ᾔτησεν ἡμᾶς τὴν ἐπιστολήν. Διʼ οὐ καὶ προσφθεγγόμεθά σου τὴν εὐλάβειαν, καὶ συνιστῶμέν σοι τὸν ἄνδρα διά τε τὸ δικαιόν ἄξιον ὄντα τῆς παρὰ σοῦ προστασίας, καὶ διʼ ἡμᾶς· οἳ ει καὶ μηδὲν ἄλλο ἔχομεν αὐτῷ μαρτυρεῖν, ἀλλʼ ὅτι περὶ πολλοῦ ἐποιόσατο γραμμάτων ἡμετέρων γενέσθαι διάκονος, τοῦτόν τε ἔχε ἐν τοῖς οἰκείοις, καὶ ἠ μῶν μέμνησο, καὶ ὑπὲρ τῆς Ἐκκλη σίας εὔχου. Γίνωσκε δὲ, ὅτι ὁ μὲν θεοφιλέστατος ἀδελφός ἡμῶν ὑπερόριός ἔστι, τὰς ὀχλήσεις μὴ φέρων τῶν,ἀναισχύντων. Δόαρα δι χειμάζεται, τοῦ κήτους τοῦ πολυσάρκου τα ἐκεῖ συνταράσσοντος. Ἡμῖν δὲ οἱ ἐχθροὶ τὰς ἐπιβουλὰς ἐπὶ τοῦ στρατοπεδον τυρεύουσιν, ὡς ὁ τῶν εἰδότων λόγδς· ἡ δὲ χεὶρ τοῦ Κυρίου τέως ἐστὶ μεθʼ ἡμῶν. Μόνον εὔχου μὴ ἐγκαταλειφθῆναι ἡμᾶς ἐἰς τέλος. Καὶ γὰρ καὶ ὁ ἀδελφὸς διάγει ἄνετος· καὶ Δόαρα τὸν παλαιὸν ἀπέλαβε μουλίωναπλέον δε ἔχει-οὐδέν· καὶ τὰς βουλὰς τῶν ἐχθρῶν ἡμῶν διασκεδάσει Κύριος. Πάντων μέντοι καὶ τῶν παρόντων καὶ τῶν προσδοκωμένωνλυπῆριῑύν λύσις ἡμῖν τὸ σε θεάσασθαι. Ὥστε, ἑὰν γένηταί σοί ποτε δυνατὸν, ἕως ἔτι ἐσμεν ὑπὲρ γῆς, καταξίωσον ἡμᾶς ἰδεῖν. Τὸ περὶ τοῦ ΪΙνεὺματος βιβλίον γέγραπται μὲν ἡμῖν καὶ ἐξείργασται, ὡς αὐτὸς οἶδας· ἀποστεῖλαι δὲ χάρτῃ γεγραμμένον ἕκώλυσάν με οἱ μετʼ ἐμοῦ éé‘dyol: εἰπόντες παρὰ τῆς εὐγενείας σου ἱντολὰς ἔχειν σωματίῳ γράψαι. ’ἶνʼ οὖν μή τι δόξωμεν η...... ὑπεναντίον ποιεῖν τῷ προστάγματῖ σου, ἐπέσχομεν νῦν, ἀποστελοῦμεν δὴ μικρὸν ὕστερον, μόνον ἕοξν τινός inundate»; τοῦ διακομίζοντος ἐπιτύχωμεν. Ἐῥῥωμενος καὶ εὔθυμος εὐχόμενος τῷ Κυρίῳ ὑπὲρ ἦμων χαρισθείης μοι καὶ τῇ τοῦ Θεοῦ Ἐκκλησιᾳ τῇ

### English translation (Claude)

To the magistrates of Nicopolis. The arrangements concerning the Churches are made by those who have been entrusted with their leadership, but they are confirmed by the peoples. So what lay with the most God-beloved bishops has been fulfilled; what remains now depends on you, if you will deign to cling eagerly to the bishop given you, and to repel firmly the attempts of outsiders. For nothing so abashes the rulers and the rest of those who envy you your peaceful state as your unanimous love for the one who has been given, and the strength of your resistance. For it makes them despair of every evil attempt if they see that neither clergy nor people accept their designs. The judgment you hold about what is good, then, make common to the city; speak to the townspeople and to all who live in the countryside, strengthening their good purposes, so that the genuineness of your love for God may be proclaimed among all. And if we ourselves are ever deemed worthy to come and visit the Church that is the nurse of godliness, which we honor as the mother city of orthodoxy, because from of old it has been governed by most honored men, chosen of God, who held fast to the faithful word according to the teaching, of whom both you have tested and we have agreed that the one now appointed is worthy … Only may you be guarded by the grace of God, who frustrates the evil designs of the enemies, and gives your souls strength and vigor to keep what has been well decided. [Letter 231] To Amphilochius, bishop of Iconium. I find few occasions for writing to your piety, and this grieves me not a little. For it is as if, being able often to see and enjoy you, I seldom did so. But I cannot write, for lack of people going from here to you; otherwise nothing would have prevented my letters from being a diary of my life, reporting to your love what happens each day. For it brings me some relief to share my affairs with you, and I know that you care for nothing so much as for ours. But now Elpidius, setting out for his master in order to clear himself of the slanders falsely contrived against him by certain enemies, has asked us for a letter. Through it we both address your reverence and commend the man to you, as worthy of your protection both for justice's sake and for ours; for even if we had nothing else to testify for him, yet he thought it a great thing to become the bearer of our letter. Keep him among your own, and remember us, and pray for the Church. Know that our most God-beloved brother is beyond the border, not bearing the harassments of the shameless. Doara is in a storm, the fleshy sea-monster throwing everything there into confusion. Against us the enemies are hatching plots at the court, as those who know report; but the hand of the Lord is still with us. Only pray that we may not be forsaken to the end. For the brother is living at ease; and Doara has got back its old muleteer, and he has nothing more; and the Lord will scatter the counsels of our enemies. Yet the release from all our present and expected troubles would be for us to see you. So, if it ever becomes possible for you, while we are still on earth, deign to see us. The book on the Spirit has been written by us and completed, as you yourself know; but the brothers with me prevented me from sending it written on paper, saying that they had instructions from your nobility to write it on parchment. So, lest we seem to do anything contrary to your command, we have held it back for now; but we will send it a little later, if only we find someone suitable to carry it. May you be granted to me in health and good spirits, praying to the Lord for us, and to the Church of God …

### Scripture references

- Titus 1:9: allusion, high confidence
- Ps 33:10 (32:10 LXX): echo, medium confidence

### Translation notes

- Staged ref 230 holds Letter 230 (to the magistrates of Nicopolis) and, from "[Letter 231]", Letter 231 (to Amphilochius), whose heading follows a Migne footnote on variant readings that leaked into the scan and is not translated. In Letter 230 the main clause of the sentence about Basil's visit is lost ("…"). The scan breaks off at the end of Letter 231 ("…"). "Our brother" is Gregory of Nyssa, then in exile; the "sea-monster" and the "muleteer" at Doara are Basil's mocking names for the bishop the Arian party had installed there. "The book on the Spirit" is Basil's On the Holy Spirit, dedicated to Amphilochius. Allusions: Titus 1:9 (holding fast the faithful word); Ps 33:10 (scatter counsels).

### Citation (SBL)

Basil, Ep. 230 (PG 32:860a–861a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-230).

## Letter 232

- URL: https://sophiascriptura.com/fathers/basil-epistulae/225/#p-232
- Source: PG 32:864a–864c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Amphilochius for his Easter letter and gifts, laments the exile of his brother Gregory, jokes about the meaning of the gifts, and sends answers to Amphilochius's questions in a memorandum.

### Greek text

Αʼμφι).οχίῳ, ἐπισχόπῳ Ἰκονίου. Πᾶσα ἡμέρα γράμματα ἔχουσα τῆς θεοσεβείας σου ἑορτὴ ἡμῖν ἐστι, καὶ ἑορτῶν ἡ μεγίστη.’οτου δὲ καὶ σύμβολα ἐπιφέρηται ἑορτῆς, τί ἄλλο χρὴ ὄνου μάζειν ἢ οὐχὶ ἑορτὴν ἑορτῶν, ὥσπερ ὀπαλαιόςνόμοι, Σάββατα Σαββάτων προσαγορεύειν εἰώθιι; Εὖχαριστοῡμιν οὖν τῶ Κῦρὶῳ, μαθόντες, ὅτι καὶ ξόῥωσαι τῷ σώματι, καὶ εἰρηνευούσῃ τῇ Ἐκκλησία τῆς σωτηρίου οἰκονομίας τὴν ἀνάμνησιν θορυβοἱ τινες διετάραξαν· οὐ μὲν ἔξω ἹΙμςὶς δὲ κατηφείας διηγάγομεν, τῷ τὸν Θεοφιλέστατον ἀδελφὸν ἡμῶν πεφυγαδευμένον εἶναι. Ἀλλʼ ὑπὲρ μὲν ἐκείνου προσεύχου, ἵνα (iam αὐτῷ ὁ Θεός ποτε ἐπιδεῖν τὴν ἑαυτοῦ Ἐκκληονίαν τῶν αἰρετιχῶν δηγμάτων τὰ τραύματα ὶαοεῐσαν· ἡμᾶς δὲ λίαν καταξίωσον ἑπιἔτι ἐσμὲν ἐπὶ γῆς. Ποίησον ἔργον σκέψασθαι, ἕως σαυτῷ μὲν ἁκολουθον, ἡμῖν δὲ ιῦχῆς οἶξιον τῆς με· γίστης. Θαυμάσαι δὶ ἔστι καὶ τὴν διάνοιαν τῶν εὖ· λογιών· ὅτι διʼ αἰνιγμάτων ηὔξω ἡμῖν γῆρας ἰσχυρόν. Ὶίὃειξιις γὰρ, ὅτι διὰ μὲν τῶν λαμπηνῶν πρὸς τοὺς νυκτερινοὺς διιγείρεις καμάτους· διὰ δὶ τῶν τραγηματῶν τὸ πᾶσι τοῖς μέρεσι τετονῶσθαι κατεγγυᾴ 0-) γὰρ ἔμοιγε καθʼ ἡλικίαν τὸ τρώγειν, πάλαι τῶν ὀθοντων ἔκ τε τοῦ χρόνου καὶ τῆς appaστίας ἐκτετριμμένων. Πρὸς μὲν οὖν τὰ ἐπερώτηθέντα γεγόνασί τινες ἑν τῷ ὑπομνηστικῷ ἀποκρίτιις, οῖας ἐμοὶ δυνατὸν ἦν, καὶὼς ὁ καιρὸς ἐδίδου-

### English translation (Claude)

To Amphilochius, bishop of Iconium. Every day that brings a letter from your piety is a feast to us, and the greatest of feasts. And when it also brings tokens of a feast, what else should one call it but a feast of feasts, just as the old law is wont to speak of Sabbaths of Sabbaths? We thank the Lord, then, on learning that you are in good bodily health and that you have celebrated the memorial of the saving dispensation with the Church at peace. Some disturbances have troubled us, and we have not passed the time free of dejection, because our most God-beloved brother has been driven into exile. Pray for him, that God may one day grant him to see his own Church healed of the wounds of the heretics' bites; and deign to visit us while we are still on earth. Make it your business to see to it, as is consistent with yourself and worthy of our greatest prayer. One may also admire the meaning of your gifts: that by riddles you wished us a vigorous old age. For you showed by the torches that you rouse us to nightly labors, and by the sweetmeats you vouch that we are strong in all our parts. For chewing is no longer for me, at my age, my teeth having long ago been worn away by time and illness. To your questions some answers have been given in the memorandum, such as were possible for me and as the time allowed …

### Scripture references

- Lev 16:31: allusion, medium confidence

### Translation notes

- Staged ref 231 is Benedictine Letter 232. The scan is garbled in the sentence about disturbances (translated by sense) and breaks off near the end ("…"). The feast is Easter ("the memorial of the saving dispensation"); "our brother" is Gregory of Nyssa. "Sabbaths of Sabbaths" refers to the Greek of Lev 16:31; 23:32. The "questions" are answered in Letters 233–236.

### Citation (SBL)

Basil, Ep. 232 (PG 32:864a–864c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-232).

## Letter 233

- URL: https://sophiascriptura.com/fathers/basil-epistulae/233/#p-233
- Source: PG 32:864d–868b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Answering a question of Amphilochius about the mind, Basil explains that the mind, made in God's image, can be led astray by demons or raised by the Spirit to perceive divine things, and that God can be truly known, though only in part.

### Greek text

Ἀμφιλοχίῳ ἑρωτή σαντι. 1. Οἶδα καὶ αὐτὸς ἀκούσας τούτου, καὶ γνωρίζω τῶν ἀνθρώπων τὴν κατασκευήν. Τί οὗν ἐροῦμεν πρὸς rauim; Ὀτι καλὸν μὲν ὁ νοῦς· καὶ ἐντούτῳ ἔχομεν τὸ κατʼ εἰκόνα τοῦ κτίσαντος. Καὶ καλὸν τοῦ νοῦ ἡ ἐνέργεια καὶ ὄτι, ἀεικίνητος ὢν οὗτος, πολλάκις μὶν φαντασιοῦται περὶ τῶν οὐκ ὄντων ὡς ὄντων, πολλάκιςδέ εύθνβόλως ἕπὶ τὴν ἀλήθειαν φέρεται. Ἀλλʼ ἐπειδὴ τούτῳ διτταί δυνάμεις παραπεφύκασι, κατά τὴν ἡμετέραν τῶν εἰς Θεὸν πεπιστευκότων ὑπόληψιν, ἦ μὶν πονηρὰ, ἠ τῶν δαιμόνων, πρὸς τὴν ἰδίαν ἀποστασίαν ἡμᾶς συνεφελκομένη, ἡ δί θειοτέρα καὶ ἀγαθὴ πρὸς τὴν τοῦ Θεοῦ ὁμοίωσιν ἡμᾶς ἀνοίγουσα · ὅταν μὲν ἀφʼ ἕαυτοῦ μένῃ ὁ νοῦς, μικρά καθορᾷ καὶ τά ἑαυτῷ σύμμετρα · ὅταν δὲ τοῖς ἀπατῶσιν ἑαυτὸν ἐπιδῷ, ἀφανίσας τὸ οἰκεῖον κριτήριον, φαντασίαις σύνεστιν ἀλλοκὸτοις. Τότε καὶ τὸ ξύλον οὐχὶ ξύλον εἶναι νομίζει, ἀλλὰ Θεόν · καὶ χρυσὸν ούχὶ χρήματα εἶναι κρίνει, ἀλλά σεβάσματα. Ἐὰν δε πρὸς τὴν θειοτέραν ἀπονεύσῃ μερίδα, καὶ τὰς τοῦ Πνεύματος ὑποδέξηται χάριτας, τότε γίνεται τῶν θειοτέρων καταληπτικός, ὅσον αὐτοῦ τῇ φύσει σύμμετρον. Τρεῖς οὖν εἰσιν οἱονεὶ βίων καταστάσεις ο καὶ ἰσάριθμοι τούτοις αἱ τοῦ νοῦ ἡμῶν ἐνέργειαι. Ἤ γὰρ πονηρά ἡμῶν τά ἐπιτηδεύματα, καὶ πονηρά ἡμῶν δηλονότι τά τοῦ νοῦ κινήματα· οἷον μοιχεῖαι, κλοπαὶ, εἰδωλολατρείαι, συκοφαντίαι, ἕριδ ες, θνμοὶ, ἐριθείαι, φυσιώσεις, καὶ ὅσα ἐν τοῖς ἔργοις τῆς σαρκὸς ἀπόστολος Παῦλος ἀπηριθμήσατο · ἣ μέση τίς ἐστι τῆς ψυχῆς ἠν ἐνέργεια, οὔτε κατεγνωσμένον τι ἔχουσα, οὔτε ἐπαινετόν* ὡς ἡ τῶν βαναύσων τούτων έιᾷνῶνέἀνάληψις, ἃς δὴ καὶ μέσας προσαγορεύομεν, ούδὶν τῷ ἑαυτῶν λόγῳ πρὸς ἀρετὴν ἢ κακίαν ἀποκλινούσας. Ποία γὰρ κακία κυβερνητικῆς ἦ ἰατρικῆς; Οὐ μέντοιγε οὐδε ἀρεταὶ αὐταὶ. καθʼ ἑαυτὰς, ἀλλʼ εκ τῆς τῶν κεχρημένων προαιρέσεως πρὸς τὴν τοῦ ἑτέρου τῶν ἀντικειμένων ἀποκλίνουσι μοῖραν. Ὀ μέντοι τῇ θεότητι τοῦ Πνεύματος ἀνακραθεὶς νοῦς, οὗτος ἤδη τῶν μεγάλων ἐστὶ θεωρημάτων-ἐποπτικὸς, καὶ καθορᾷ τὰ θεῖα κάλλη, τοσοῦτον μέντοι, ὅσον ἡ χάρις ἐνδίδ ωσι, καὶ ἡ κατασκευὴ αὐτοῦ ὑποδέχεται. 2. Ὠστε, ἀφέντες ἐκείνας τάς διαλατικάς ἐρωτήσεις, μὴ κακεντρεχῶς, ἀλλʼ εὐλαβῶς ἐξεταζέτωσαν τὴν ἀλήθειαν. Δέδοται ἡμῖν τὸ τοῦ νοῦ κριτήριον εἰς τὴν τῆ ς ἀληθείας σύνεσιν. ’Ἐστι δὲ ἠ αύτοαλήοεια ὁ Θεὸς ἡμῶν. Ὠστε προηγούμενον ἐστιν τῷ νῷ τὸν Θεὸν ἡ μῶν ἐπιγινώσκειν ο ἐπιγινώσκειν δὲ οὕτως ὡς δυνατὸν γνωο νίζεσθαι τὸν ἀπειρομεγίθη ὑπὸ τοῦ μικροτάτου. οὐδὶ γὰρ, ἐπειδὴ ὀφθαλμοὶ εἰς κατανόησιν τῶν ὁρατῶν εἰσι τεταγμένοι, ἥδ η πάντα τὰ ὁρατὰ ὑπὸ τὴν ὄψιν ἄγεται. Οῦδε γὰρ τὸ ἡμισφαίριον τοῦ οὐρανοῦ ἐν μιᾷ καθορᾶται, ἀλλά φαντασία μὲν ὄψεως ἡμᾶς περιίσταται, κατὰ δε τὴν ἀλήθειαν πολλὰ, ἵνα μὴ πάντα εἴπω, ἔστιν ἄν αὐτῷ τὰ ἀγνοούμενα · ἀστέρων φύσις, μεγέθη τούτων, διαστήματα, κινήσεις, συνδρομαὶ, ἀποστάσεις, αἱ λοιπαὶ σχέσεις, αῦτη ἡ οὐσία τοῦ στερεὼματος, τὸ βάθος τὸ ἀπὸ τῆς κοίλης περιφερείας ἐπὶ την κυρτὴν ἐπιφάνειαν. Ἀλλʼ ὅμως οῦκ ἆν εἴποιμεν ἀόρατον εἶναι τὸν οὐρανὸν διὰ τὰ ἀγνοούμενα, ἀλλʼ ὁρατὸν διὰ τὴν μετρίαν αὐτοῦ κατανόησιν. Οὕτω δὴ καὶ περὶ. Θεοῦ. Εἰ μὲν βεβλαμμένος ἐστὶν ὑπὸ δαιμόνων ὁ νοῦς, εἰδωλολατρησει, ᾖ πρὸς ἄλλο τι εἶδος ἀσεβείας παρατραπῆσεται· εἰ δε τῇ τοῦ Πνεύματος ἑαυτὸν ἐπιδέδωκε βοηθείᾳ, τήν ἀλήθειαν γνωρίσει, καὶ Θεὸν ἐπιγνώσεται. Ἐπιγνώσεται δε, ὡς ὁ Ἀπόστολος εἶπεν, ἐκ μέρους ’ έν δε τῇ μετὰ ταῦτο ξωῇ τελεώτερον · Ὀταν γὰρ ἔλθῃ τὸ relatos, τὸ ἐκ μέρους καταργηθήσεται. Ὠστε καὶ καλὸν τοῦ νοῦ τὸ κριτήριον, καὶ πρὸς εὔχρηστον τῆος, τήν Θεοῦ κατανόησιν, δεδομένον, ἐνεργοῦν μέντοι τοσοῦτον ὅσον αὐτῷ χωρητόν.

### English translation (Claude)

To Amphilochius, who had asked a question. 1. I know it myself, having heard it, and I recognize the constitution of men. What then shall we say to this? That the mind is a good thing, and in it we have what is according to the image of our Creator. And the activity of the mind is a good thing; and being ever in motion, it often forms images of things that are not as though they were, but often it goes straight to the truth. But since two powers are attached to it, according to the view of us who have believed in God, the one evil, that of the demons, drawing us along with them into their own apostasy, and the other more divine and good, opening the way for us to likeness to God, when the mind remains by itself, it sees small things, things commensurate with itself; but when it gives itself up to those who deceive it, having destroyed its own faculty of judgment, it consorts with monstrous fantasies. Then it thinks that wood is not wood but God, and judges gold to be not money but an object of worship. But if it inclines to the more divine side, and receives the graces of the Spirit, then it becomes able to grasp divine things, so far as is commensurate with its nature. There are, then, three conditions of life, as it were, and equal in number to these are the activities of our mind. Either our pursuits are evil, and clearly the movements of our mind are evil, such as adulteries, thefts, idolatries, slanders, strifes, outbursts of anger, rivalries, puffings up, and all that the apostle Paul enumerated among the works of the flesh; or there is an intermediate activity of the soul, which has nothing either condemned or praiseworthy, such as the acquisition of the mechanical arts, which we call intermediate, since by their own nature they incline neither to virtue nor to vice. For what vice is there in the art of steering, or in medicine? Yet neither are they virtues in themselves, but they incline to one or the other of the opposites according to the choice of those who use them. But the mind that has been blended with the Godhead of the Spirit is now a beholder of the great contemplations, and beholds the divine beauties; yet only so far as grace grants, and as its constitution can receive. 2. So let them leave those dialectical questions, and examine the truth, not maliciously but reverently. The mind's faculty of judgment has been given us for understanding the truth. And our God is truth itself. So the first task of the mind is to know our God; and to know him as the infinitely great can be known by the very small. For it is not the case that, because the eyes are appointed for perceiving visible things, all visible things are at once brought under our sight. For not even the hemisphere of the heaven is seen in one glance; an impression of sight surrounds us, but in truth there are many things in it, not to say all, that are unknown: the nature of the stars, their sizes, their distances, their motions, conjunctions, separations, their other relations, the very essence of the firmament, the depth from its concave circumference to its convex surface. Yet we would not say that the heaven is invisible because of what is unknown, but visible because of our moderate perception of it. So too concerning God. If the mind has been harmed by demons, it will practice idolatry, or be turned aside to some other form of impiety; but if it has given itself up to the help of the Spirit, it will know the truth and come to know God. But it will know him, as the Apostle said, in part, and in the life after this more perfectly. "For when the perfect comes, what is in part will be done away." So the mind's faculty of judgment is both good and given for a useful end, the perception of God; yet it works only so far as it can contain.

### Scripture references

- Gen 1:26: allusion, medium confidence
- Gal 5:19: allusion, high confidence
- 1 Cor 13:9: allusion, high confidence
- 1 Cor 13:10: quotation, high confidence
- Rom 1:23: echo, low confidence

### Translation notes

- Letter 233. The question Amphilochius had raised is not stated in the letter; it evidently concerned whether the mind is good, given its errors. Quotations and allusions: Gen 1:26–27 (image); Gal 5:19–21 (works of the flesh); 1 Cor 13:9–10 (quoted); Rom 1:23 (idolatry).

### Citation (SBL)

Basil, Ep. 233 (PG 32:864d–868b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/233/#p-233).

## Letter 234

- URL: https://sophiascriptura.com/fathers/basil-epistulae/233/#p-234
- Source: PG 32:868c–872a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers the Eunomian dilemma 'Do you worship what you know or what you do not know?': God is known from his activities, not in his essence, which remains inaccessible, and faith rests on knowing that God is, not what he is.

### Greek text

Τῷ αὐτῷ πρὸς ἄλλο ἐρώτημα. 1. Ὃ οἶδας, citing; ἣ ὃ ἀγνοεῖςς Ἐὰν ἀποκρινώμεθα, Ὃ οἴδαμεν, τοῦτο προσκυνοῦμεν, ταχεῖα παρʼ αὐτῶν η ἀπάντησις, Τίς ἡ οὐσίατοῡ προσκυνουμένου; Ἐὰν δε ἀγνοεῖν ὁμολογήσωμεν τὴν οὐσίαν, πάλιν ἡμῖν περιτρέψαντ-ες λέγουσιν, ὅτι Οὐκοῦν ὃ οὐκ οἴδατε προσκυνεῖτε. Ἠμεῖς δὲ λέγομεν, ὅτι τὸ εἰδέναι πολύσημὸνν. Καὶ γὰρ tibi” μεγαλειότητα τοῦ Θεοῦ εἰδέναι λέγομεν, καὶ τὴν δύναμιν, καὶ τὴν σοφίαν, καὶ τὴν ἀγαθότητα, καὶ τὴν πρόνοιαν ἐπιμελεῖται ἡμῶν, καὶ τὸ δίκαιον αὕτοῦ τῆς κρίσεως· οὐκ αὐτὴν τὴν οὐσίαν. Ὠστε ἐπηρεαστική ἡ ἐρώτησις. Οὐ γὰρ ὁ τὴν οὐσίαν μὴ φάσκοιν εἰδέναι ὡμολόγησε τὸν Θεὸν μὴ ἐπίστασθαι, ἐκ πολλῶν ὧν ἀπηριθμησάμεθα συναγομένης ἡμῖν τῆς περὶ Θεοῦ ἐννοίας. Ἀλλʼ ἁπλοῦς, φησὶν, ὁ Θεὸς, καὶ πᾶν ὅπερ ἆν αὐτοῦ ἀπαριθμήση γνωστὸν, τῆς οὖσίας ἐστί. Τοῦτο δὲ σόφισμα ἐστι μυρίας τὰς ἀτοπίας ἕχον, Τοσούτων τῶν ἀπηριθμημενων ὄντων, πότερον ταῦτα πάντα μιᾶς οὐσίας ὁνόματας καὶ ίσοδυναμεῖ ἀλλήλοις τὸ φοβερὸν αὐτοῦ καὶ τὸ φιλανθρωπον, τὸ δίκαιον καὶ τὸ δημιουργικὸν, τὸ προγνωστικὸν καὶ τὸ ἀνταποδοτικὸν, τὸ μεγαλεῖον καὶ τὸ προνοητικὸν; ἣ καὶ ὅπερ ἄν τούτων εἴπωμεν, τὴν ούσίαν δηλοῦμεν ; Εἶπερ γὰρ τοῦτο λέγουσι, μὴ ἐρωτάτωσαν, ει τὴν οὐσίαν οἴδαμεν τοῦ Θεοῦ, ἀλλὰ πυνθανέσθωσαν ἡμῶν, εἰ φοβερὸν οἴδαμεν τὸν Θεὸν, ἧ εἰ δίκαιον, ἣ εἰ φιλάνθρωποη Ταῦτα ὁμολογοῦμεν εἰδέναι. Ei δί ἄλλο τι λέγουσι τὴν οὐσίαν, μὴ παραλογιζέσθωσαν ἡμᾶς δ ιὰ τῆς ἁπλότητος. Αὐτοὶ γὰρ ὡμολόγησαν ἄλλο ἦ ἄλλο εἶναι τήν τε ούσίαν καὶ τῶν ἀπηριθμημένων ἕκαστον. Ἀλλʼ αἱ μὲν ἐνέργειαι ποικίλαι, ἡ δὲ οὐσία ἁπλῆ. Ἡμεῖς δὲ ἐκ μὲν τῶν ἐνεργειῶν γνωρίζειν λέγομεν τὸυ Θεὸν ἡμῶν, τῇ δὲ ούσίᾳ αὐτῇ προσεγγίζειν οὐχ ὑπισχνούμεθα. Αἰ μὲν γὰρ ἐνέργειαι αὐτοῦ πρὸς ἡμᾶς καταβαίνουσιν, ἡ δὲ ούσία αὖ τοῦ μένει ἀπρόσιτος. 2. Ἀλλʼ εἰ τὴν οὐσίαν, φησὶν, ἀγνοεῖς, αὐτὸν ἀγνοεῖς. Σὺ δὲ ἀντίστρεψον, ὅτι Εἰ τὴν ούσίαν λέγεις εἰδέναι, αὐτὸν οὐκ ἐπίστασαι. Οὒτε γὰρ 6 λυσσόδηκτος, βλέπων τὸν κύνα ἕν τῇ φιάλῃ, πλεῖον ὁρᾷ τῶν ὑγιαινόντων ο ἀλλὰ διὰ τοῦτο ἐλεεινὸς, ὅτι οἴεται βλέπειν ἅ μὴ ὁρᾷ. Μὴ οὖν θαυμάσῃς τοῦτον τῆς ἐπαγγελίας, ἀλλὰ τῆς παρανοίας αὐτὸν ἐλεεινὸν κρῖνον. Γίνωσκε τοίνυν, ὅτι παιζόντων ἐστὶν ἡ φωνή - Εἰ τήν ούσίαν τοῦ Θεοῦ ἀγνοεῖς, 6' μὴ γινώσκεις, σέβεις. Ἐγὼ δε, ὅτι μὶν ἔστιν, οῖδα · τι δὲ ἠ οὐσία, ὑπὲρ διάνοιαν τίθεμαι. Πῶς οὖν σώζομαι; Διά τῆς πίστειως. Πίστις δὲ αὐτάρκης εἰδέναι, ὁτι ἔστι Θεὸς, οὐχὶ τί ἐστι ο καὶ τοῖς ἐκζητοῦσιν αὐτὸν μισθαποδότης γίνεται. Εἷδησις ἄρα τῆς θείας ούσίας ἠ αἰσθησις αὐτοῦ τῆς ἀκαταληψίας· καὶ σεπτὸν ού τὸ καταληφθὲν τίς ἠ οὐσία, ἀλλʼ ὅτι ἔστιν ἡ ούσία, καὶ γινώσκειν, ἆφ ᾦν πιστεύει, ἆπὸ τούτων καὶ γινώσκει· ἦ καὶ ἀνάπαλιν, ἀφʼ ᾦν γινώσκει, ἀπὸ τού. των καὶ πιστεύει. Γινώσκομεν δὲ ἐκ τῆς δυνάμεως τὸν Θεὸν. Ὠστε πιστεύομεν μὲν τῷ γνωσθὲντι, προσκυνοῦμεν δὲ τῷ πιστευθέντι.

### English translation (Claude)

To the same, in answer to another question. 1. "Do you worship what you know, or what you do not know?" If we answer, "What we know, that we worship," their reply comes quickly: "What is the essence of the one worshiped?" And if we confess that we do not know the essence, they turn on us again and say, "So you worship what you do not know." But we say that "knowing" has many meanings. For we say that we know the greatness of God, and his power, and his wisdom, and his goodness, and his providence by which he cares for us, and the justice of his judgment; not the essence itself. So the question is a captious one. For he who says that he does not know the essence has not confessed that he does not know God, since our notion of God is gathered from the many things we have listed. "But God is simple," he says, "and everything about him that you might list as knowable belongs to his essence." But this is a sophism containing countless absurdities. When so many things have been listed, are all of these names of one essence? And are his fearfulness and his love for humankind equivalent to one another, his justice and his creative power, his foreknowledge and his recompensing, his majesty and his providence? Or whichever of these we name, do we declare his essence? For if they say this, let them not ask whether we know the essence of God, but let them inquire of us whether we know God to be fearful, or just, or loving to humankind. These we confess that we know. But if they say that the essence is something else, let them not mislead us by appealing to his simplicity. For they themselves have confessed that the essence is one thing and each of the things listed another. The activities are various, but the essence is simple. We say that we know our God from his activities, but we do not undertake to draw near to his essence itself. For his activities come down to us, but his essence remains inaccessible. 2. "But if you do not know the essence," he says, "you do not know him." But you, turn it back on him: "If you say that you know the essence, you do not know him." For the man bitten by a mad dog, who sees the dog in his cup, does not see more than the healthy; rather he is pitiable because he thinks he sees what he does not see. Do not then admire him for his claim, but judge him pitiable for his derangement. Know, then, that the saying is a jest: "If you do not know the essence of God, you worship what you do not know." But I know that he is; what his essence is, I consider to be beyond understanding. How then am I saved? Through faith. And faith is content to know that God is, not what he is; and that he rewards those who seek him. Knowledge of the divine essence, then, is the perception of his incomprehensibility; and what is worshiped is not that whose essence has been comprehended, but that whose essence is known to exist. … [The believer] knows from the things he believes; and conversely, from the things he knows he also believes. And we know God from his power. So we believe in him who is known, and we worship him who is believed.

### Scripture references

- John 4:22: allusion, high confidence
- Heb 11:6: allusion, high confidence

### Translation notes

- Letter 234. The questioners are the followers of Eunomius, who claimed to know the divine essence; Basil's distinction between God's activities (ἐνέργειαι) and his essence (οὐσία) is translated as he states it. Most of section 3 of the standard text (on John 1:18, Abraham, and the disciples) is missing from the scan; its loss is marked "…", and the last sentences are translated by sense. A digitization slip is corrected ("double" for "simple"). Allusions: John 4:22 (worship what you do not know); Heb 11:6 (faith that God is and rewards those who seek him).

### Citation (SBL)

Basil, Ep. 234 (PG 32:868c–872a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/233/#p-234).

## Letter 235

- URL: https://sophiascriptura.com/fathers/basil-epistulae/233/#p-235
- Source: PG 32:872a–876a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil explains that knowledge of God's existence from creation precedes faith, that 'knowledge' has many senses, and that the Eunomian demand to know God's essence confuses them, as Scripture's own uses of 'know' show.

### Greek text

Τῷ αὐτῷ πρὸς ἄλλο ἐρώτημα. 1. Τί πρότερον, ἡ γνῶσις, ἦ ἡ πίστις ; Ἢμεῖς δὲ λέγομεν, ὅτι καθὸ).ου μὲν ἐπὶ τῶν μαθημάτων πί· στις γνώσειως προηγεῖται· ἐπὶ δὲ τοῦ καθʼ ἡμᾶς λόγου, κᾶν λέγῃ τις προκατάρχειν τήν γνῶσιν τῆς πίστεως, οὺ διαφερόμεθα · γνῶσιν μέντοι τήν τῇ ἀνθρωπίνῃ καταλήψει σύμμετρον. Ἐπὶ μὲν γὰρ τῶν μαθημάτων πιστεῦσαι δεῖ πρῶτον, ὅτι ἄλευαι λέγεται, καὶ μαθόντα τοὺς χαρακτῆρας καὶ τὴν ἐκφώνησιν, ὕστερον λαβεῖν καὶ τὴν ἀκριβῆ καταἐν δὲ τῇ περὶ νόησιν τῆς δυνάμεως τοῦ στοιχείου · Θεοῦ πίστει ἡγεῖται μὲν ἡ ἔννοια ἡ περί τοῦ, ὅτι ἔστι Θεὸς· ταύτην δὲ ἐκ τῶν δημιουργημοὲτων συνάγομεν. Σοφὸν γὰρ, καὶ δυνατὸν, καὶ ἀγαθὸν, καὶ πάντα αὐτοῦ τὰ ἀόρατα ἀπὸ τῆς τοῦ κόσμου κτίσεως νοοῦτες ἐπιγιώσκομεν. Οὕτω δὴ καὶ Οὕτω δὴ καὶ Δεσπότην ἑαυτῶν αὐτὸν καταδεχὸμεθα. Ἐπειδὴ γὰο παντὸς μὲν τοῦ κόσμου δημιονρὸς ὁ Θεὸς, μέρος δὲ κόσμου ἡμεῖς, καὶ ἡμῶν ἄρα δημιουργὸς ὀ Θεὸς. Ταύτῃ δὲ γνώσει ἠ πίστις ἀκολουθεῖ, καὶ τῇ τοιαύτῃ πίστει ἡ προσκύνη ςις. 2. Νῦν δὲ, ἐπειδὴ πολύσημόν ἐστι τὸ τῆς γνώσεως ὄνομα, οἱ καταπαίζοντες τῶν ἀκεραιοτέρων, καὶ ὁμοίως ἐπιδεικνύμνοι τοῖς παραδόξοις, ὼς οἱ ἓν τοῖς θεάτροις έν ταῖς πάντων ὄψεσι τὰς ψήφους κλέπτοντες, τῇ ἐρωτήσει τοῦ καθόλου τὸ πᾶν συναρπαζουσιν. Ἐπειδὴ γὰρ τὸ τῆς γνώσεως ὄνομα ἐπὶ πολὺ διαβαίνει, καὶ γνωστόν τί ἐστι, τὸ μὲν κατά ἀριθμὸν, τὸ δὲ κατά μέγεθος, τὸ δὲ κατὰ δύναμιν, τὸ δὲ κατὰ τὸν τροπον τῆς ὑπάρξεως, τὸ δὲ κατὰ τὸν χρόνον τῆς γεννήσεως, τὸ δὲ κατʼ οὐσίανο οὗτοι, ἐν ἐρωτήματι τὸ ὅλον παραλαμβάνοντες, ἐὰν μὲν λάβωσιν ἡμᾶς ὁμολογοῦτας, ὅτι γινώσκομεν ι ἀπαιτοῦσιν ἡμῖν τῆς οὐσίας τὴν εἴδησιν· ἐὰν δὲ ἴδωσιν ἡμᾶς εὐλαβουμένους πρὸς τὴν ἀπόφασιν, περιτρέπουσιν ἡμῖν τῆς ἀσεβείας τὸ ὄνειδος. Ἀλλʼ ἡμεῖς εἰδέναι μὲν ὁμολογοῦμεν τὸ γνωστὸν τοῦ Θεοῦ, ειδέναι δέ τι πάλιν ὃ ἐκφεύγει ἡμῶν τὴν κατάληψιν. Ὠς οὖν ἐάν με ἐρωτήσῄς, εἰ οἶδα, τί ἐστιν ἄμμος, κᾶν ἀποκρίνωμαι, ὃτι ἐπίσταμαι. συκοφαντήσεις προδήλως, ἐὰν εὐθὺς καὶ τὸν ἀριθμοὶ* αὐτῆς ειη-σαώσῃς* διότι ἡ μὶν πρώτη σου ἐρώτησις πρὸς τὸ εἶδος ἔφερε τῆς ἄμμου, ἡ δὲ δευτέρα συκοφαντία περὶ τὸν ἀριθμὸν αὐτῆς περιετράπη. Ὀμοιόν ἔστι τοῦτο τὸ σόφισμα τῷ λέγοντι· Οἶδας Τιμόθεον ; Οὐκοῦν ἐὰν Τιμόθεον οἶδας, οἶδας αὐτοῦ καὶ τήν φύσιν, ἀλλά μὴν ὡμολόγησας εἰδέναι Τιμόθεον, ἀπόδος τοίνυν ἡμῖν τὸν λόγον τῆς Τιμοθέου φύσεως. Ἐγὼ δὲ καὶ οἶδα Τιμόθεον, καὶ οὐκ οἶδα· οὐ μὴν κατὰ ταυτὸν, καὶ ἓν τῷ αὐτῷ. Οὐ γὰρ καθʼ ὃ οἶδα, κατὰ τοῦτο καὶ οὐκ οἶδα* ἀλλὰ κατʼ ἄλλο μὲν οἶδα, κατʼ ἄλλο δὲ ἀγνοῶ. Οἶδα μὲν γὰρ αὐτὸν κατὰ τὸν χαρακτῆρα, καὶ τὰ λοιπὰ ἰδιώματαο ἀγνοῶ δὲ αὐτοῦ τὴν οὐσίαν. Ἐπεὶ καὶ ἐμαυτὸν οὕτω τούτῳ τῷ λογῳ καὶ οἶδα καὶ ἀγνοῶ. Οἶδα μὲν γὰρ ἐμαυτὸν ὅστις εἰμίʼ οὐκ οἶδα δὲ, καθὸ τὴν οὐσίαν μου ἀγνοῶ 3. Ἐπεὶ ἐξηγησάσθωσαν ἡμῖν, πῶς εἶπεν ὁ Hatfiλος, ὅτι Νῦν μὲν ἐκ μέρους γινώσκομεν. Ἀραέκ μέρους τὴν οὐσίαν αὐτοῦ γινώσκομεν, οἰονεὶ μέρη τῆς οὐσίας ait-oi γινῶσκομεν; Ἀλλʼ ἄτοπον, ἆμερὴς γὰρ ὁ Θεὸς. Ἀλλʼ ὃλην αὐτὴν γινώσκομενς Πῶς οὖν, Ὀταν ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεταις Οἱ 5“: εἰδωλολάτραι τί ἐγκαλοῦνται; Οὐχ ὅτι, γνόντες τὸν Θεὸν, οὐχ ὡς Θεὸν ἐὸόο ξασαν; Ἦ Γαλάται δὲ οἱ ἀνόητοι ὑπὸ τοῦ Παύλου διὰ τί ὀνειδίζονται, λέγοντος· Νυνὶ δὲ, γνόντες τὸν Θεὸν, μᾶλλον δὲ γνωσθέντες ὑπὸ Θεοῦ, πῶς ἐπιστρέφετε πάλιν ἐπὶ τὰ ἀσθενῆ καὶ πτωχὰ στοιχεῖα ; Γνωστὸς δί πῶς ἦν ἓν τῇ Ἰουδαίᾳ ὁ em; Ἀρα ἐπειδὴ ἐν τῇ Ἰουδοίᾳ ἡ οὐσία, ἣτις ποτε ἦν, ἐπεγνώσθη; Ἔγνω, φησὶ, βοῦς τὸν κτησάμενον αὐτὸνʼ δηλονότι ὁβοῦς καθʼ ὑμᾶς ἔγνω τὴν οὐσίαν του Κυρίουʼ καὶ ἅδος της φάτνης τοῦ κυρίου αὐτοῦ. Ἐγνω οὖν καὶ ὁ ὄνος τῆν φάτνην τὴν οὐσίαν, Ἰσραὴλ δέ με, φησὶν, οὐκ ἔγνω, Τοῦτο ἐγκαλεῖται καθʼ ὑμᾶς Ἰσραὴλ, ὅτι τὴν οὐσίαν, ἣτις ποτέ ἐστι, τοῦ Θεοῦ οὐκ ἐπέγνω. ’Ἑκχεον φησὶ, τὴν ὀργήν σου ἐπὶ τὰ ἔθνη τᾶ μὴ γινὼσκοντά σε. τουτέστι, τὰ τὴν οὐσίαν σου μὴ κατι ειληιρὸτα. Ἀλλὰ πολλαχῶς ἠ γνῶσις, ὡς ἔφαμεν. Ἥ τε γὰρ τοῦ κτίσαντος ἡμᾶς σύνεσις, καὶ ἡ τῶν θαυμασίων αὐτοῦ κατανόησις, καὶ ἡ τήρησις τῶν ἐντολῶν, καὶ ἡ οἰκείωσις ἠ πρὸς αὐτόν· Οἱ δὲ, πάντα ταῦτα παρωσάμενοι, ἐπὶ ἓν σημαινόμενον τὴν γνῶσιν ὓκουσι, τὴν Θεωρίαν αὐτῆςτοῡ Θεοί τῆς οὐσίας. Θησεις, φησὶν, ἀπέναντι τῶν μαρτυρίων, ὅθεν γνωσθὴσομαί σοι ἐκεῖθεν. Ἀρα τὸ, Γνωσθήσομαι, ἀντὶ τοῦ τὴν οὐσίαν μου ἐμφανίσως Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ. Ἀρα οὖν τῶν μὲν ἑαυτοῦ τὴν οὐσίαν ἔγνω, τῶν δὲ ἀπειθούντων ἀγνοεῖ τὴν οὐσίαν ;Εγνω ’Δδὰμ τὴν γυναῖκα αὖτοῦ. Ἀρα τὴν οὐσίαν αὐτῆς ἐγνώρισες Καὶ περὶ τῆς Ῥεβέκκας, napus", φησιν ἀνὴρ οὐκ Ipsa αύτήν· καὶ, Πῶς ῖσναι τοῦτο, imi ἄνδρα οὐ γινώσκως ’Λρα Ῥεβέκκας τὴν οὐσίαν οὐδεὶς ἐπέγνως Μαρία δέ τοῦτό φησινʼ ὅτι ὐδινοός ἀνδρὸς ἐνόησα τὴν ούσίαν; Ἦ τὸ, Ἐγνω,ἒπὶ τῶν γαμικῶν συμπλοκῶν ἔθος τῇ Γραφῇ ὀνομάζειν ; Καὶ τὸ γνωσθὶωεσθαι τόν Θεὸν ἀπὸ τοῦ ἱλαστηρίου, τουτέστιν, ἔμφανισθήσεσθαι τοίς λατρεύουσι. Καὶ τὸ, Ἔγνω Κύριος τοὺς ὄντας αὐτοῦ, τουτέστιν, ἐδέξατο αύτούς διὰ τῶν ἀγαθῶν ἔργων εἰς τὴν πρὸς αὐτὸν οἰκείωσιν.

### English translation (Claude)

To the same, in answer to another question. 1. Which comes first, knowledge or faith? We say that, in general, in the case of learning, faith precedes knowledge; but in our teaching, if anyone says that knowledge comes before faith, we do not disagree; knowledge, however, commensurate with human comprehension. For in learning one must first believe that the letter is called alpha, and, having learned the shapes of the letters and their pronunciation, afterwards gain also the exact understanding of the force of the letter. But in faith concerning God, the notion that God exists comes first; and this we gather from his works. For we recognize him as wise and powerful and good, and all his invisible attributes, perceiving them from the creation of the world. So too we accept him as our Master. For since God is the Creator of the whole world, and we are a part of the world, God is our Creator too. Faith follows this knowledge, and worship follows such faith. 2. But now, since the word "knowledge" has many meanings, those who make fun of the simpler sort, and put on displays of paradoxes, like those who in theaters steal the pebbles before everyone's eyes, sweep up the whole by asking in general terms. For since the word "knowledge" extends widely, and something is knowable by number, by size, by power, by its mode of existence, by the time of its generation, by its essence, these men, taking in the whole in a single question, if they catch us confessing that we know, demand of us knowledge of the essence; and if they see us cautious in our answer, they turn the reproach of impiety upon us. But we confess that we know what is knowable of God, and also that there is something that escapes our comprehension. So if you ask me whether I know what sand is, and I answer that I know, you will plainly be slandering me if at once you demand its number too; because your first question bore on the kind of thing sand is, but the second, a slander, has been turned to its number. This sophism is like someone saying: "Do you know Timothy? Then if you know Timothy, you know his nature too. But you have admitted that you know Timothy; so give us an account of Timothy's nature." But I both know Timothy and do not know him; not, however, in the same respect and in the same way. For it is not in the respect in which I know him that I do not know him; I know him in one respect and am ignorant of him in another. I know him by his features and his other properties; but I do not know his essence. For by this reasoning I both know and do not know myself too. I know who I am; but I do not know myself, inasmuch as I am ignorant of my essence. 3. Then let them explain to us how Paul said, "Now we know in part." Do we know his essence in part, as though we knew parts of his essence? But that is absurd, for God is without parts. Or do we know it whole? How then, "when the perfect comes, what is in part will be done away"? And what are the idolaters charged with? Is it not that, "knowing God, they did not glorify him as God"? And why are the foolish Galatians reproached by Paul, when he says: "But now, having known God, or rather having been known by God, how is it that you turn back again to the weak and beggarly elements?" And how was God "known in Judah"? Was it because in Judah his essence, whatever it was, was recognized? "The ox knows its owner," it says; by your account, then, the ox knew the essence of its Lord; "and the donkey its master's manger": so the donkey knew the essence of the manger. "But Israel has not known me," it says. By your account Israel is charged with this: that it did not recognize the essence of God, whatever it is. "Pour out your wrath," it says, "on the nations that do not know you": that is, those that have not comprehended your essence. But knowledge has many senses, as we have said. For there is understanding of him who created us, and perception of his wonders, and the keeping of his commandments, and intimacy with him. But these men, thrusting all these aside, drag knowledge down to one meaning, the contemplation of the very essence of God. "You shall put it," it says, "before the testimonies, from where I will be known to you." Does "I will be known" mean "I will show you my essence"? "The Lord knew those who are his." Did he then know the essence of his own, and is he ignorant of the essence of the disobedient? "Adam knew his wife." Did he come to know her essence? And of Rebecca it says, "a virgin; no man had known her"; and, "How shall this be, since I do not know a man?" Did no one recognize Rebecca's essence? Does Mary mean, "I have perceived the essence of no man"? Or is it not the custom of Scripture to call marital union "knowing"? And God's being known from the mercy seat means that he will be manifested to those who worship him. And "the Lord knew those who are his" means that he received them, through their good works, into intimacy with himself.

### Scripture references

- Rom 1:20: allusion, high confidence
- 1 Cor 13:9: quotation, high confidence
- 1 Cor 13:10: quotation, high confidence
- Rom 1:21: quotation, high confidence
- Gal 4:9: quotation, high confidence
- Ps 76:1 (75:2 LXX): quotation, high confidence
- Isa 1:3: quotation, high confidence
- Ps 79:6 (78:6 LXX): quotation, high confidence
- Jer 10:25: quotation, medium confidence
- Exod 30:6: quotation, high confidence
- 2 Tim 2:19: quotation, high confidence
- Gen 4:1: quotation, high confidence
- Gen 24:16: quotation, high confidence
- Luke 1:34: quotation, high confidence

### Translation notes

- Letter 235. The questioners are again the followers of Eunomius. "Steal the pebbles" refers to conjurers' tricks with pebbles in the theaters. Quotations and allusions: Rom 1:20; 1 Cor 13:9–10; Rom 1:21; Gal 4:9; Ps 76:1 (75:2 LXX); Isa 1:3; Ps 79:6 / Jer 10:25; Exod 30:6 (LXX, "from where I will be known"); 2 Tim 2:19 (Num 16:5); Gen 4:1; Gen 24:16; Luke 1:34.

### Citation (SBL)

Basil, Ep. 235 (PG 32:872a–876a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/233/#p-235).

## Letter 236

- URL: https://sophiascriptura.com/fathers/basil-epistulae/233/#p-236
- Source: PG 32:876b–885d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers several questions of Amphilochius: how Christ's not knowing the day and hour (Mark 13:32) is to be understood without making the Son unlike the Father, the prophecy against Jeconiah, Encratite food rules, triple immersion in baptism, the difference between essence and hypostasis, and providence over health, wealth, and sickness.

### Greek text

Τῷ αὐτῷ Ἀμφιλοχίῳ. 1. Ἐζητημένον (Si) ἥδ η παρὰ πολλοῖς τὸ εὐαγγελικόν ῥητὸν περὶ τοῦ ἀγνοεῖν τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν τὴν ἡμέραν τοῦ τέλους, xui τὴν ὤραν, xui μάλιστα συνεχῶς προβαλλόμενον παρὰ τῶν Ἀν· ομοίων ἐπὶ καθαιρέσει τῆς δόξης τοῦ Μονογενούς εἰς ἀπόδειξιν τοῦ χατά τὴν οὐσίαν ἀνομοίου, xui τῆς κατά τὴν ἀξίαν ύφέσιως, ὡς ού δυναμένου οὔτε τὴν αὐτὴν ἔχειν φύσιν, οὔτε ἐν ὁμοιότητι μιᾷ νοεῖσθαι τοῦ μὴ πάντα εἰδότος πρὸς τὸν ἐμπεριλαβόντα τὴν εἴδησιν τῶν ὅλων τῇ προγνωστικῇ ἑαυτοῦ καὶ ἔπιβλητικῇ τῶν μελλόντων δωσέμεν τοῦτο νῦν παρὰ τῆς σῆς συνέσεως ἡμῖν ὡς καινὸν προεβλήθη. Ἃ τοίνυν ἐκ παιδὸς παρὰ τῶν πατέρων ἠκούσαμεν, xui δια τὴν πρὸς τά καλά φιλίαν ἀβασανίστως παρ· ιὸεξοὲμεθα, 7 ταύτά εἰπεῖν ἔχομεν, τῶν μὲν Χριστομάχων τήν ἀναισχυντίαν ού διαλύοντα, (τίς γὰρ ἂν καὶ φανείη λόγος τῆς ὁρμῆς αύτῶν ἰσχυρότερος ὅ) τοῖς δὲ ἀγαπῶσι τόν Κύριον, xui τῆςέκ τοῦλόγου ἀποδείξεως ἰσχυροτέραν τὴν ἐκ πίστεως πρόληψιν κεκτημένοις, ἀρκοῦσαν ἴσως παρεχόμενα τὴν πληροφορίαν. Ὀτι τὸ, οὐδεὶς, καθολικὸν εἶναι δοκεῖ ῥῆμα, ὡς μηδέ ἓν πρόσωπον διὰ τῆς φωνῆς ταύτης ύπεξηρῆσθαιο ἔστι δὲ οὐχ οὕτω παρὰ τῇ Γραφῇ ἀναφερόμενον, ὡς τετηρήχαμεν ἐπὶ τοῦ, Οὐδεὶς ἀγαθὸς εἰ μὴ εἷς ὁ Οεός. Ούδὶ γὰρ il“ ἑαυτὸν ἔξω τιθεὶς τῆς τοῦ ἀγαθοῦ φύσεως ὁΥἰὸςν ταῦτα λέγει. Ἀλλʼ ἐπειδὴ τό πρῶτον ἀγαθὸνόΠα· τήρ, τὸν οὐδεὶς, συνυπακουομένου τοῦ, πρῶτος, signicant πιστεύομεν.’ μαὶ τὸ, οὐδεὶς οἶδε τόν Υίόν si μὴ ὀ Πατήρ. οὐδῇ γριρ insi ἄγνοιαν τοῦ neri):ματος κατηγορεῖ, πρώτῳ τῷ Πατρὶ ὑπάρχειν τὸν γνῶσιν τῆς ἕωλοτώ φύσεως μαρτυρεῖ. Οὕτω καὶ τὸ, Οὐδεὶς οἶδε, την πρώτην εἴδησιν τῶν τι ὄντων καὶ τῶν ἐσομένων επὶ τὸν Πατέρα ἀνάγοντος, καὶ διὰ πάντων τὴν πρώτην αἰτίαν τοῖς ἀνθρώποις ὑποδεικνύντος εἰρῆσθαι νομίζομεν. Ἐπεὶ πῶς ἦ ταῖς λοιπαῖς μαρτυρίαις τῆς Γραφῆς ἀκολουθεῖ τὸ ῥητὸν, ἦ ταῖς κοιναῖς ἡμῶν ἒννοίαις συμβαίνειν δύναται, τῶν πε·πιστευκότων εἰκόνα δὲ εἶναι τοῦ Θεοῦ τοῦ ἀοράτου τὸν Move-yart, εἰκόνα δὲ οὐ χαρακτῆρος σωματικοῦ, ἀλλʼ αὐτῆς τῆς θεότητος, καὶ τῶν ἔπινουμένων τῇ οὐσίᾳ τοῦ Θεοῦ μεγαλείων, εἰκόνα δυνάμεως, εἰκόνα σοφίας. καθὸ εἴρηται Χριστὸς Θεοῦ δύναμις, καὶ Θεοῦ coetu; Μὲρος δε δηλονότι τῆς σοφίας ἡ γνῶσιςι ἣν οὐκ ὶξεικονίζιι πᾶσαν, εἴπερ τινῶν ἀπολείπεται. Πῶς δὶ καὶ ὁ Πατὴρ, δι) οὗ τοὺς αἰῶνας ἐποίησε, τούτῳ τό ἐλάχιστον μέρος τῶν αἰώνων, τήν ἡμέραν ἐκείνην διαὶ τήν ὤραν, οὐκ ῖδειξεν; Ἦ πῶς ό τῶν ὅλων ποιητὴς τοῦ ὶλαχίστου μέρους τῶν ὑπʼ αὑτοῦ κτισθέντων τῆς γνώσεως ᾆπολείπιταις Ὀ δί λέγων, πλησίον τοῦ τέλους, τάδε καὶ τάδε ἐν τῷ, οὐρανῷ σημεῖα καὶ ἂν τοῖς κατὰ γῆν χωρίοις φανήσεσθαι, πῶς αὐτὸ 16 τέλος ἀγνοεῖς Ἐν οἷς γὰρ λέγει, Οὔπω τὸ τελος, οὐχ ὡς ἁμφιβαλλων, ἀλλʼ ὡς εἰδὼς διορίζει ται. Ἔπειτα μέντοι εὐγνωμόνως σκοποῦντι, πολλὰ καὶ ἀπὸ τοῦ ἀνθρωπίνου μέρους ὁ Κύριος διαλέγεται rei; ἀνθρώποις· οἷον, Δός μοι πιεῖν, φωνή ἐστι τοῦ Κυρίου τὴν σωματικὴν χρείαν ἐκπληροῦσα. καίτοι ὁ αἰτῶν οὐχὶ σὰρξ ἦν ἄψυχος, ἀλλὰ θεότης σαρκὶ ἐμψύχῳ κεχρημένη. Οὕτω καὶ νῦν τὸ τῆς ἀγνοίας ἐπὶ τὸν οἰκονομικῶς πάντα καταδεξάμενον, καὶ προκόπτοντα παρὰ Θεῷ καὶ ἀνθρώποις σοφίᾳ καί χρὶριτι, λαμβάνων τις, οὐκ ἔξω τῆς εὐσεβοῦς ἆνεχ Gri σεται διανοίας. 2. Τῆς σῆς δʼ ἂν εἰη φιλοπονίας ὶκθίσθαι τὰς ὥαγγελικὰς ῥήσεις, ικαὶ. συγκρῖναι ἀλλήλαις την τε Mareotico καὶ τὴν Μάρκου. Οὗτοι γὰρ μόνοι awενεχθέντες περὶ τὸν τόπον τοῦτον ἀλλήλοις φαίνονται. Ἠ μὲν οὖν τοῦ Ματθαίου λίξις οὕτως ἕχει · Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ τῆς ὧρας οὐδεὶς οἶδεν, οὗδὶ οὶ ἄγγελοι τῶν οὐρανῶν, εἱ μὴ ὁ Πατὴρ μόνος· ἡ δί τοῦ Μᾴρκου ° Περὶ δὲ τῆς ἡμέρας ἐκείνης καὶ ὧρας οὐδεὶς οἶδεν, οὖδὲ οἱ ἄγγελοι οἱ ἐν οὐρανῷ, οὐδὲ ὁ Υἱὸς, εἰ μὴ ὁ Πατήρ. Τί τοίνυν ἐστὶν ἓν τούτοις ἐπισημήνασθαι ἄξιονς Οτι ὁ μὲν Ματθαῖος οὐδὲν εἶπε περὶ τῆς τοῦ Υἱοῦ ἀγνωσίας· δοκεῖ δὲ τῷ Μάρκῳ συμφέρεσθαι κατᾶ τὴν ἔννοιὰν, εκ τοῦ φάναι, Εἰ μὴ 6 Πατὴρ μόνος. ’Πμεῖς δε ἡγούμεθα τό, μόνος, πρὸς τὴν τῶν ἀγγέλων ἁντιδιαστολήν εἰρῆσθαι τόν δι Υἰόν μὴ συμπαραλαμβάνεσθαι τοῖς ἑαυτοῦ δούλοις, κατὰ τήν ἄγνοιαν. ’Δψευδης γὰρ 6 εἰπὼν, ὅτι Πάντα ὅσα ἔχειὸ Πατὴρ ἐμά ἔστιν. Ἐν δε, ὧν ἕχει, καὶ ἡ γνῶσίς ἔστι τῆς ἡμέρας ἐκείνης καὶ τῆς ὧρας. Παρασιωπή σας τοίνυν, ὡς ὁμολογούμενον, τὸ ἑαυτοῦ πρόσωπον ίν τῇ λέξει τοῦ Ματθαίου ό Κύριος, τοὺς ἀγγέλους εἶπεν ἀγνοεῖν, εἰδέναι δι τόν Πατέρα μόνον · τὴν τοῦ Πατρός γνῶσιν κατὰ τό σιωπώμενον καὶ ἑαυτοῦ εἶναι λέγων, δ ιὰ τό καὶ ἓν ἄλλοις εἰρηκέναι Καθὼς γινώσκει με 6 Πατὴρ, κᾶγὼ γινώσκω τόν Πατέρα. Εἰ δὲ γινώσκει ό Πατὴρ τόν Υἱόν ὅλον διʼ ὅλου, ὥστε καὶ τὴν ἐναποκειμένην αύτῷ σοφίαν πᾶσαν ἐπίστασθαιο κατὰ τό ἶσον μέτρον καὶ ἐπιγνωσθήσεται παρὰ τοῦ Υίοῦ, δηλονότι, μετὰ πάσης τῆς ἕνυπαρχούσης αύτῷ σοφίας καὶ τῆς προγνώσεως τῶν μελλόντων. Ταύτης μεν οὖν ἀξιοῦμεν τῆς παραμυθίας τὸ παρὰ τῷ Ματθαίῳ κείμενον · Εἰ μὴ 6 Πατὴρ μόνος. Τό δι Μάρκου, insidii φανερῶς δοκεῖ καὶτὸν Υἰόν ἀπομερίζειν τῆς γνώσεως, οὕτω νοοῦμενο ὅτι οὐδεὶς οἶδεν, οὔτε οἱ ἄγγελοι τοῦ Θεοῦ, ἀλλʼ οὐδὲ ὁ Υἱὸς ἔγνω, εἰ μὴ 6 Πατήρ τουτέστιν, ἡ αἰτία τοῦ εἰδέναι τόν Υἱόν παρὰ τοῦ Πατρός. Καὶ ἀβίαστός ἔστι τῷ εὐγνωμόνως ἀκούοντι ἠ ἐξήγησις αὖτηʼ ἔπειδή ού πρόσκειται τό μόνος, ὡς καὶ παρὰ τῷ Ματθαίῳ. Ἔστιν οὖν 6 νοῦς 6 παρὰ τῷ Μάρκῳ τοιοῦτος ο Περὶ δι τῆς ἡμέρας ἐκείνης ἢ ὧρας οὐδεὶς οἶδεν, οὔτε οἱ ἄγγελοι τοῦ Θεοῦ, ἀλλʼ οὐδʼ ἃν ὁ Υἱὸς ἔγνω, εἰ μὴ ὁ Πατήρ· ἐκ γὰρ τοῦ Πατρός αύτῷ ὑπῆρχε δεδομένη η γνῶσις. Τοῦτο δε εὐφημότατον ἐστι καὶ θεοπρεπὲς περὶ τοῦ Υἱοῦ λέγειν, ὅτι οὗπέρ ἐστιν όμοούσιος, ἐξ αὐτοῦ καὶ τὸ γινώσκειν ἔχει, καὶτὸ ἐν πάσῃ σοφίᾳ καὶ δόξη τῇ πρεπούσῃ αὐτοῦ τῇ θεότητι θεωρεῖσθαι. 3. Περὶ δε τοῦ Ἰεχονίου, ὃν ἐκκηρυκτον ἀπὸ τῆς Ἰουδαίας γῆς γεγενῆσθαί φησιν ό προφητης Ἱεριμίας εἰπώνʼ Ἠτιμώθη Ἰεχονίας ὡς σκεῦος, οὗ οὐκ ἔστιν αὐτοῦ χρεια· καὶ ὅτι ἆπερῥίφη αύτός καὶ τό σπέρμα αὐτοῦ, καὶ ού μὴ ἀναστῇ ἐκ τοῦ σπέρματος αὐτοῦ καθήμενος ἐπὶ τοῦ θρόνου Δαβὶδ, ἄρχων ἐν τῷ Ἰούδᾳῖ ἁπλοῦς καὶ σαφής ἐστιν 6 λόγος. Καθαιρεθείσης γὰρ τῆς Ἰερουσαλὴμ ὑπὸ Ναβουχοδονόσορ, λεʼλυτο μὲν τὰ βασίλεια, οὐκέτι δε πατρικαὶ διαδοχαὶ τῶν ἡγεμονιῶν ἦσαν. ὥσπερ καὶ πρότερον ' ἀλλὰ τότε μὲν ἐξ ἀρχῆς ἐπὶ τῆς αἰχμαλωσίας διῆγον οἱ ἀπόγονοὶ τοῦ Δαβίδ ἐπανελθόντες δι οἱ περὶ τόν Σαλαθιήν καὶ Ζοροβάβελ, δημοτικώτερον καθηγοῦντο τοῦ λαοῦ, τῆς ἀρχῆς λοιπόν ἐπὶ τὴν ἱερωσύνην μεταπεσούσης, διὰ τὸ ἀναμιγῆναι τὴν ἱερατικὴν καὶ τήν βασιλικὴν φυλήν, Ὀθεν ό Κύριος καὶ βασιλεύς ἔστι καὶ ἀρχιερεύς 161 πρὸς τὸν Θεόν. Καὶ ούκ ἐξέλιπε μεν ἠ βασιλικὴ φυλὴ μέχρι τῆς τοῦ Χριστοῦ παρουσίας ο ού μὴν ἔτι έκάθισεν έπὶ τοῦ θρόνου Δαβὶδ τὸ σπέρμα τοῦ Ἰεχονίου. Θρόνος γὰρ δηλονότι λέγεται τὸ βασιλικὸν ἀξίωμα. Πάντως δι τῆς ἱστορίας μέμνησαι, ὅτι ύπόφορος μὲν ἧν τῷ Δαβἱδ πᾶσα ἠ Ἰουδαία, καὶ ἠ Ἰδουμαία χώρα καὶ ἠ Μωαβῖτις, καὶ τῆς Συρίας 6001 11 πρόσχωρα καὶτὰ πορρωτέρω μέχρι τῆς Μέσης τῶν ποταμῶν· καί καθʼ ἕτερον μέρος ἕως ποταμοῦ Αἰγύπτουο Εἰ οὖν οὐδεὶς ἐφάνη ἐπὶ τοσούτου ἀξιώματος τῶν μετά ταῦτα, πῶς ούκ ἀληθὴς ό τοῦ προφήτου λόγος, ὁτι οὐκ ἔτι καθιεῖται ἐπὶ τοῦ θρόνου Δαβἱδ ἐκ 106 σπέρματος Ἰεχονίου ; Ούδείς γὰρ φαίνεται τῆς ἀξίας ταύτης ἐπειλημμένος έξ αύτοῡ. 06 μέντοι ἐξέλιπεν ἡ 106 Ἰούδα φυλὴ, ἕως οὖ ἦλθεν ἀπέκειτο, ὃς ούδὶ αύτός έκαθέσθη ἐπὶ τοῦ σωματικοῦ θρόνου, μεταπεσούσης λοιπόν τῆς Ἰουδαϊκῆς βασιλείας ἐπὶ τὸν υἱόν 106 Ἀσκαλωνίτου Ἀντιπάτρου Ἡρώδην, καὶ τοὺς ἐκείνου παῖδας, οἶ εἱς τέσσαρας ἀρχὰς κατενεί, μαντο τὴν Ἰουδαίαν, ἡγεμονεύοντος μὲν Πιλάτου, 16 δε σύμπαν τῆς Ῥωμαῖκῆς ἀρχῆς κράτος ἔχοντος Τιβερίου. Ἀλλὰ θρόνον λέγει Δαβὶδ, ἐφʼ ὅν 6 Κύριος έκάθισε, την ἀκαθαίρετον βασιλείαν. A616; γάρ έστι προσδοκία έθνῶν, ούχὶ τοῦ έλαχίστου μέρους τῆς οἰκουμένης· Ἔσται γὰρ, φησὶν, ἠ ῥίζα τοῦ Ἰεσσαὶ, καὶ 6 ἀνιστάμενος ἄρχειν ἐθνῶν ' ἐπʼ αὐτῷ ἔθνη έλπιοῡσι. Τέθεικα γάρ σε εἰς διαθήκην γένους, εἰς φῶς ἱθνῶν. Καὶ θήσομαι, φησὶν, εἰς τὸν αἰῶνα 106 αἰῶνος 16 σπέρμα 016106, καὶ τόν θρόνον αὐτοῦ ὡς τὰς ἡμέρας 106 ούρανοῦ. Οὕτως οὖν καὶ ἱερεύς διέμεινεν, εἰ καὶ μὴ τὰ σκῆπτρα τῆς Ἰουδαίας παρελαβε, καὶ Βασιλεὺς πάσης τῆς γῆς ό Θεὸς, καὶ ἡ εὐλογία τοῦ Ἰακὼβ ἐβεβαιώθη · Καὶ ἱνευλογηθήσονται τῷ] σπέρματι 016106 πᾶσαι αἱ φυλαὶ τῆς γῆς, καὶ πάντα τὰ ἔθνη μακαριοῦσι τὸν Χριστόν. 4. Τοῖς δε κομψοῖς Ἐγκρατίταις πρὸς 16 σεμνὸν αὐτῶν πρόβλημα, διὰ τί καὶ ἡμεῖς ούχὶ πάντα ἕσθίομεν, έκεῖνο λεγέσθω, ὅτι καὶ τὰ περιττώματα ipév‘fidduaa'é‘usaa. Κατὰ μὲν γὰρ τὴν ἀξίαν, λάχανα χόρτου ἡμῖν ἔστι τὰ κρέα· κατὰ δι τὴν τῶν συμφερόντων διάκρισιν, ὡς καὶ έν λαχάνοις τὸ βλαβερὸν 106 καταλλήλου χωρίζομεν, οὕτω καὶ έν τοῖς κρέασι τοῦ χρησίμου τὸ βλαβερόν διακρίνομεν. Ἐπεί τοι λάχανόν ἔστι καὶ τὸ κώνειον, ὥσπερ κρέας ἐστὶ καὶ 16 γύπειον· ἀλλʼ ὅμως 0611 ὑοσκύαμον φάγοι ἄν τις νοῦν ἔχων, οὔτε κυνὸς ἅψαιτο μὴ μεγάλης ἀνάγκης κατεπειγούσης · ὡς ὃ λε φαγὼν οὐκ ἠνόμησεν. 5. Πρὸς δι τοὺς λέγοντας καθʼ εἱμαρμένην δ ιοικεῖσθαι τά ἀνθρώπινα, μὴ παρʼ ἡμῶν ζήτει λόγους, ω Ξιλλὰ ταῖς οἰκιίαις τῆς ῥητορικῆς autem αὐτούς κατατίτρωσκε· μακρότερον γάρ ἔστι τὸ πρόβλημα τες παρούσης μου ἀσθενείας. Περὶ δὲ τῆς ἐν τῷ βαπτισματι ἁνανεύσιως (Ἡ) οὐκ οἶδα τί ἐπῆλθέ σοι ἔρωτῆσαι, ιῖπερ ἐδέξω τὴν κατάδυσιν τὸν τύπον τῶν τριῶν ἡμερῶν ἐκπληροῦν, Βαπτισθῆναι γὰρ τρισο σάκις ἀδύνατον μὴ ἀναδύντα τασαντάκις. Τὸν δὶ φάγον παροξυτονοῡ μεν ἡμεῖς. 6. Οὖσία δὲ καὶ ὑπόστασις ταύτην ἔχει τὴν διοιφορὰν, ἦν ῖχιι τὸ κοινὸν πρός τὸ καθʼ ἕκαστον· οἷον ὣς ἔχει τό ζῶον πρὸς τὸν δεῖνα ἄνθρωπον. Διὰ τοῦτο οὐσίαν μὲν μίαν ἐπὶ τῆς θεότητος ὀμώογοῦμςν, ὥστι τὸν τοῦ εἶναι λόγον μὴ διαφόρως ἀποδιδόναι· ὀπόστασιν δε ἰδιάζουσαν, ἶνʼ ἀσύγχυτος ἡμῖν καὶ τετρανωμένη ἠ περὶ Πατρός καὶ Υὶοῦ καὶ ἁγίου Πνεύματος ἔννοια ἕννπάρχῃ. Μή γὰρ νοούντων ἡμῶν τοὺς ἅφωρισμὲνους περὶ ἕκαστον χαρακτῆρας, οἷον πατρότητα καὶ υίότητα καὶ ἁγιασμόν, ἀλλʼ ἐκ τῆς κοινῆς ἑννοίας τοῦ εἶναι ὁμολογούντων Θεὸν, ἀμήχανον ὑγιῶς τόν λόγον τῆς πίστεως ἀποδίδοσθαι. Χρή οὖν, τῷ κοινῷ το ἰδιάζον προστιθέντας, οὕτω τήν πίστιν ὁμολογεῖν- κοινόν ἠ θεότης, ἴδιον ἠ πατρὼ της· συνάπτοντας δὲ λέγειν · Πιστεύω εἰς Θεὸν Πατέρα. Καὶ πάλιν ἐν τῇ τοῦ rio-3 ὁμολογίᾳ τό παρα πλήσιον ποιεῖν, τῷ κοινῷ συνάπτειν τό ἴδιον, καὶ λέγειν· Πιστεύω εἰς Θεὸν Υὶόν. Ὀμοίὼς καὶ ἐπὶ τοῦ Πνεύματος τοῦ ἁγίου κατὰ τὸ ἀκόλουθον τῆς ἐκφωνήσεως τήν προφορὰν σχηματίζοντας λέγειν· Πιστεύω καὶ εἰς τό θετον Πνεῦμα τὸ ἅγιον· ὥστε διʼ ὅλου καὶ τήν ἑνότητα σώζεσθαι ἓν τῇ τῆς μιᾶς θεότητος ὁμολογίᾳ, καὶ τὸ τῶν προσὧπων ἰδιάζον ὁμολογεῖσθαι ἐν τῷ ἂφορισμῷ τῶν περὶ ἕκαστον νοουμένων ἰδιωμάτων. Οἱ δὲ ταυτὸν λέγοντες οὐσίαν καὶ ὑπόστασιν ἀναγκάζονται πρόσωπα μόνον ὁμολογεῖν διάφορα, καὶ ἐν τῷ περιίστασθαι λέγειν τρεῖς ὑποστάσεις, εὑρίσκονται μὴ φεύγοντες τὸ τοὺ Σαβελλίου κακὸν, ὃς καὶ αὐτὸς πο).- Ἰμαχοὺ συγχέων τὴν ἔννοιαν, ἐπιχειρεῖ διαιρεῖν τὰ πρόσωπα, τὴν αὐτὴν ὑπόστασιν λέγων πρὸς τὴν ἑκάστοτε παρεμπίπτουσαν (ῖὸ) χρείαν μετασχηματίζεσθαι. 7. Καὶ περὶ ὧν ἠρώτησας, πῶς τὰ μέσα καὶ τὰ ἀδιάφορα περὶ ἡμᾶς οἰκονομεῖται, εἴτε συντυχίᾳ τινὶ αὐτομάτῳ, εἶτε τῇ δικαία τοῦ Θεοῦ προνοίᾳ, ἐκεῖνό φαμεν, ὅτι ὑγεία καὶ νόσος, πλοῦτος καὶ πενία, δοξα καὶ ἀτιμία, καθὸ μὲν οὐ ποιεῖ τοὺς ἔχοντας ἀγαθοὺς, οὐκ ἔστι τῶν κατὰ φύσιν ἀγαθῶν· καοό δὲ εὔροιαν τινα παρέχεται ἡμῶν τῷ βίῳ, αἱρετώτερα εστι τῶν ἐναντίων τὰ προηγούμενα, καὶ. ἔχει τινὰ ἀξίαν λεγόμενα. Ταὑτα μέντοι τοῖς μὲν οἰκονομίας ἕνεκεν δίδοται παρὰ Θεοῦ, ὡς τῷ 'ASPmizu, καὶ τῷ Ἰὼβ, καὶ τοῖς τοιοτούις· τοῖς δε φαυλοτέρως πρόκλησίς ἐστι τοῦ βελτιωθῆναι κατὰ τὸν τρόπον· ὡς ὅγε μετὰ τοσαύτην παρὰ Θεοῦ δεξίωσιν ἐπιμένων τῇ ἀδικίᾳ ἁναντιῤῥήτως ἑαυτὸν ὑπόδικον τῇ κατακρίσει καθίστησιν. Ὀ μέντοι δι·καιος οὔτε παρόντος ἐπιστρέφεται τοῦ πλούτου, οὔτε μὴ παρόντα ἐπιζητεῖ· ού γάρ ἀπολαυστικός ἐστι τῶν δεδομένων, ἀλλʼ οἰκονομικός. Οὐδεὶς δε τῶν νοῦν ὖχόντων ἐπιτρέχει τῇ ἀσχολίᾳ τῆς των ἀλλοτρίων διανομῆς, ἐὰν μὴ πρός τὴν τῶν πολλῶν ἀποβλέπῃ δόξαν, οἳ θανμάζουσι καὶ ζηλοῦσι τούς ἐν ἐξουσίᾳ τινὶ καθεστῶτας. Τὴν δὲ νόσον ὡς ἄθλησιν οἰ δίκαιοι δέχονται, μεγάλους ἐπί τῇ ὑπομονῇ τοὺς στεφάνους ἀναμένοντες. ’Ἂλλον δέ τινα ἐφιστᾷν τῇ διοικήσει τούτων ούκ ἁπεμφαίνον μόνον, ἀλλὰ καὶ ἀσεβές.

### English translation (Claude)

To the same Amphilochius. 1. The Gospel saying about our Lord Jesus Christ's not knowing the day and the hour of the end has already been inquired into by many, and it is especially and constantly put forward by the Anomoeans to destroy the glory of the Only-begotten, as a proof of his unlikeness in essence and his inferiority in dignity; since one who does not know all things could neither have the same nature, nor be thought of in one likeness, with him who has encompassed the knowledge of all things by his foreknowledge and his grasp of what is to come. This has now been put before us by your understanding as though it were something new. What, then, we heard from the fathers from childhood, and accepted without examination because of our love for what is good, this we can say. It will not dissolve the shamelessness of the fighters against Christ (for what argument could appear stronger than their impulse?); but to those who love the Lord, and who possess a conviction from faith stronger than proof from argument, it may perhaps provide sufficient assurance. The word "no one" seems to be universal, so that not even one person is excepted by this term; but it is not used so in Scripture, as we have observed in the saying, "No one is good but one, God." For not even there does the Son say this putting himself outside the nature of the good. But since the Father is the first good, we believe that "no one" is said with "first" understood. And in "no one knows the Son except the Father," not even there does he charge the Spirit with ignorance; he testifies that the knowledge of his own nature belongs first to the Father. So too we think that "no one knows" is said by one who refers the first knowledge of things that are and of things that will be to the Father, and who in everything shows people the first cause. For otherwise how does the saying agree with the other testimonies of Scripture, or how can it accord with the common notions of us who have believed that the Only-begotten is the image of the invisible God, an image not of a bodily form but of the Godhead itself and of the majesties conceived in the essence of God; an image of power, an image of wisdom, inasmuch as Christ is called "the power of God and the wisdom of God"? And knowledge is clearly a part of wisdom; and he does not image it all, if he falls short in some things. And how did the Father, through whom he made the ages, not show him the smallest part of the ages, that day and hour? Or how does the maker of all things fall short of the knowledge of the smallest part of what he has created? And he who says that near the end such and such signs will appear in heaven and in places on earth, how is he ignorant of the end itself? For when he says, "The end is not yet," he defines it not as one in doubt, but as one who knows. Then too, for one who considers fairly, the Lord speaks to people of many things from the human side: for instance, "Give me to drink" is a word of the Lord meeting a bodily need; and yet he who asked was not soulless flesh, but Godhead using flesh endowed with a soul. So now too, if one takes the ignorance as belonging to him who accepted all things in the dispensation, and advanced with God and men in wisdom and grace, he will not go beyond a pious understanding. 2. It would be a task for your diligence to set out the Gospel sayings and to compare with one another those of Matthew and Mark. For these alone appear to agree with each other on this passage. Matthew's wording runs thus: "But of that day and hour no one knows, not even the angels of heaven, but the Father alone"; and Mark's: "But of that day and hour no one knows, not even the angels in heaven, nor the Son, but the Father." What then is worth noting in these? That Matthew said nothing about the Son's not knowing, but seems to agree with Mark in sense by saying, "but the Father alone." We think that "alone" is said in contrast with the angels; but that the Son is not included with his own servants in the ignorance. For he does not lie who said, "All that the Father has is mine"; and one of the things he has is the knowledge of that day and hour. So in Matthew's wording the Lord passed over his own person in silence, as something agreed, and said that the angels do not know, but that the Father alone knows; saying tacitly that the Father's knowledge is his own too, because he said elsewhere, "As the Father knows me, so I know the Father." And if the Father knows the Son wholly and entirely, so as to know all the wisdom stored up in him, then clearly in equal measure he will also be known by the Son, with all the wisdom that is in him and the foreknowledge of things to come. This, then, is the explanation we think fit for what stands in Matthew: "but the Father alone." But Mark's saying, which seems plainly to exclude the Son too from the knowledge, we understand thus: no one knows, neither the angels of God; nor would the Son have known, except the Father; that is, the cause of the Son's knowing is from the Father. And this interpretation is not forced for one who listens fairly, since "alone" is not added, as it is in Matthew. So the sense in Mark is this: "But of that day or hour no one knows, neither the angels of God; nor would the Son have known, except the Father"; for the knowledge was given to him from the Father. And this is the most reverent thing, and the one most worthy of God, to say of the Son: that from him with whom he is of the same essence he has both his knowing and his being beheld in all the wisdom and glory befitting his Godhead. 3. Concerning Jeconiah, whom the prophet Jeremiah says was banished from the land of Judea, when he says: "Jeconiah was dishonored like a vessel for which there is no use"; and that he and his seed were cast out, and there shall not rise from his seed one sitting on the throne of David, a ruler in Judah: the meaning is simple and clear. For when Jerusalem was destroyed by Nebuchadnezzar, the kingdom was dissolved, and there were no longer hereditary successions of rule as before. At first the descendants of David lived in captivity; and when those with Salathiel and Zerubbabel returned, they led the people in a more popular manner, the rule thereafter passing to the priesthood, because of the mingling of the priestly and the royal tribe. Hence the Lord is both king and high priest in things relating to God. And the royal tribe did not fail until the coming of Christ; yet the seed of Jeconiah no longer sat on the throne of David. For clearly the royal dignity is what is called the "throne." You surely remember from the history that all Judea was tributary to David, and the land of Idumea and of Moab, and the neighboring parts of Syria and those further off as far as Mesopotamia, and on the other side as far as the river of Egypt. If then none of those who came after appeared in so great a dignity, how is the prophet's word not true, that no one of the seed of Jeconiah will any longer sit on the throne of David? For no one from him appears to have attained this dignity. Yet the tribe of Judah did not fail until he came for whom it was reserved; and he himself did not sit on the bodily throne, the Jewish kingdom having then passed to Herod, the son of Antipater the Ascalonite, and to his sons, who divided Judea into four principalities, while Pilate was governor and Tiberius held the whole power of the Roman empire. But by the throne of David on which the Lord sat he means the kingdom that cannot be destroyed. For he is the expectation of the nations, not of the smallest part of the world. "For there shall be," it says, "the root of Jesse, and he who rises to rule the nations; in him the nations will hope." "I have given you as a covenant of the race, as a light of the nations." And: "I will establish his seed forever and ever, and his throne as the days of heaven." So he remained also a priest, even though he did not take the scepters of Judea; and God is King of all the earth; and the blessing of Jacob was confirmed: "And in his seed all the tribes of the earth shall be blessed, and all the nations shall call Christ blessed." 4. To the clever Encratites, with their solemn problem, "Why do we too not eat everything?", let this be said: that we also turn in disgust from excrement. For as to dignity, meats are to us like green herbs; but in discerning what is beneficial, just as among vegetables we separate the harmful from the suitable, so among meats too we distinguish the harmful from the useful. For hemlock too is a vegetable, just as vulture's flesh is meat; but no one in his senses would eat henbane, nor touch dog-flesh unless great necessity pressed him; yet he who did eat would not have broken the law. 5. As for those who say that human affairs are governed by fate, do not seek arguments from us, but pierce them with the weapons of their own rhetoric; for the problem is too long for my present weakness. About the rising up in baptism, I do not know what led you to ask, if you have accepted that the immersion fulfills the type of the three days. For it is impossible to be baptized three times without coming up as many times. And we accent φάγος ("glutton") on the next to last syllable. 6. Essence and hypostasis have this difference, which the common has to the particular: as "animal" stands to a particular man. Therefore we confess one essence in the Godhead, so as not to give a different account of its being; but a particular hypostasis, so that our notion of the Father and the Son and the Holy Spirit may be unconfused and clear. For if we do not conceive the distinct characteristics of each, such as fatherhood, sonship, and sanctification, but confess God only from the common notion of being, it is impossible to give a sound account of the faith. We must, then, add the particular to the common, and so confess the faith: the Godhead is common, fatherhood is particular; and joining them we must say, "I believe in God the Father." And again in the confession of the Son we must do the same, join the particular to the common, and say, "I believe in God the Son." Likewise also of the Holy Spirit, shaping the utterance in the same sequence, we must say, "I believe also in the divine Spirit, the Holy." So throughout, the unity is preserved in the confession of the one Godhead, and the particularity of the persons is confessed in the distinction of the properties conceived about each. But those who say that essence and hypostasis are the same are compelled to confess only different persons, and, in shrinking from saying three hypostases, they are found not to escape the evil of Sabellius, who himself, though he often confuses the notion, tries to distinguish the persons, saying that the same hypostasis changes its form according to the need that arises at each time. 7. And as to what you asked, how the intermediate and indifferent things that concern us are governed, whether by some spontaneous chance or by the just providence of God, we say this: that health and sickness, wealth and poverty, glory and dishonor, inasmuch as they do not make those who have them good, are not among the things that are good by nature; but inasmuch as they provide a certain ease to our life, the preferable ones are more to be chosen than their opposites, and are said to have some value. These things are given by God to some for stewardship, as to Abraham and Job and such men; to the worse they are a challenge to improve in character; so that he who after so great a welcome from God persists in injustice makes himself indisputably liable to condemnation. The just man neither turns to wealth when it is present nor seeks it when it is absent; for he is not one who enjoys what has been given, but a steward of it. And no one in his senses runs after the business of distributing other people's goods, unless he looks to the glory that comes from the many, who admire and envy those set in some authority. The just accept sickness as a contest, expecting great crowns for their endurance. To set anyone else over the governance of these things is not only absurd but impious.

### Scripture references

- Mark 13:32: quotation, high confidence
- Matt 24:36: quotation, high confidence
- Mark 10:18: quotation, high confidence
- Matt 11:27: quotation, high confidence
- Col 1:15: allusion, high confidence
- 1 Cor 1:24: quotation, high confidence
- Heb 1:2: allusion, high confidence
- Luke 21:11: allusion, medium confidence
- Matt 24:6: quotation, high confidence
- John 4:7: quotation, high confidence
- Luke 2:52: allusion, high confidence
- John 16:15: quotation, high confidence
- John 10:15: quotation, high confidence
- Jer 22:28: quotation, high confidence
- Jer 22:30: quotation, high confidence
- 2 Sam 8:2: allusion, low confidence
- Gen 49:10: allusion, high confidence
- Heb 5:6: echo, low confidence
- Isa 11:10: quotation, high confidence
- Rom 15:12: quotation, medium confidence
- Isa 42:6: quotation, high confidence
- Ps 89:29 (88:30 LXX): quotation, high confidence
- Ps 47:7 (46:8 LXX): allusion, high confidence
- Ps 72:17 (71:17 LXX): quotation, high confidence
- Gen 28:14: allusion, medium confidence

### Translation notes

- Letter 236. Basil's interpretations of Mark 13:32 and Matt 24:36 are translated as he gives them; the Anomoeans are the followers of Aetius and Eunomius, who held the Son unlike the Father in essence. In the clause "he does not charge the Spirit with ignorance" the scan's garbled word is read by sense. The quotation of Ps 72:17 at the end of section 3 follows Basil's wording ("all the nations shall call Christ blessed"). In section 4 the garbled verb is read as "turn in disgust from". Section 6 gives Basil's classic distinction between essence (οὐσία, common) and hypostasis (ὑπόστασις, particular). Quotations and allusions: Mark 13:32; Matt 24:36; Mark 10:18; Matt 11:27; Col 1:15; 1 Cor 1:24; Heb 1:2; Luke 21:11, 25; Matt 24:6; John 4:7; Luke 2:52; John 16:15; John 10:15; Jer 22:28, 30; 2 Sam 8:1–14 (David's tributaries); Gen 49:10; Heb 5:6; Isa 11:10 / Rom 15:12; Isa 42:6; Ps 89:29 (88:30 LXX); Ps 47:7 (46:8 LXX); Ps 72:17 (71:17 LXX); Gen 28:14.

### Citation (SBL)

Basil, Ep. 236 (PG 32:876b–885d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/233/#p-236).

## Letter 237

- URL: https://sophiascriptura.com/fathers/basil-epistulae/233/#p-237
- Source: PG 32:888a–888d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Eusebius of Samosata how the vicar Demosthenes has persecuted the orthodox: deposing bishops, ordering Gregory of Nyssa's arrest, enrolling Basil's clergy in the curia, and backing Eustathius against Nicopolis.

### Greek text

ἀλλὰ φιλαιρετικός· καὶ οὐ πλέον ἐκείνους φιλῶν ἤ πρὸς ἡμοῖς ἀπεχθῶς ἔχων. Συνεκρότησε μὲν γὰρ σύνοδον αθετούντων ἐν μέσῳ τῷ χειμῶνι ἐπὶ τῆς Γαλατίας· καὶ ὶξέβαλε μὶν τὸν ’Ύψιν, ἀντικατέστησι δὲ τὸν Έκδικιον. Ἀγώ-γιμον δί προσεταξι γενέσθαι τὸν ἀδελφὸν, τόν ἐμὸν, ὑπὸ ἐνὸς ἀνθρώπου, καὶ τούτου ἀσήμου, αἰτιαθέντοι. Εἶτα μικρὸν ἀσχοληθεὶς περὶ τὸ στρατοπεδον, πα)ιν ἡμῖν ἆπῆλθι θυμοῦ καὶ φονου (Βὸ) πνέων, καὶ πάντας μὲν μιᾷ φωνῇ τοὺς ἰερατικοὺς τῆς ἐν Καισαρείᾳ Ἐκκλησίας παρέδωκε τῇ βουλῇ ἐν δὲ Σεβαστειζᾳ ὶκοιθέσθη πολλὰς ἡμέρας φν).οκρινῶν· καὶ τοὺς μέν ἡμῖν κοινωνοῦντας βουλευτὰς ὀνομάζων, καὶ καταδικαςων τῇ ὑπηρεσίᾳ τῶν δημοσίων· τοὺς δὲ τῷ Εὑσταθὶῳ προσκειμένους ταῖς μεγίσταις τιμαῖς περιέπων. Πάλιν σύνοδον περί Νύσσαν radantur καὶ Ποντικῶν συγκροτηὸῆναι προσέταξεν, Οἱ δὲ ὑπήκουσαν, καὶ συνδραμόντες ἔπεμψαν τινα ταῖς Ἐκχλησίαις, ὅν οὐκ οἶν {Miami ἐγὼ εἰπεῖν ὁποῖος, εἰκάζειν δὶ ἔξεστι τῇ σῇ φρονήσει ποταπὸν εἰκὸς εἶναι τὸν τοιαύταις προαιρέσεσιν ἀνθρώπων ὑπηρετούμενον, Καὶ νῦν,ὃτε ταῦτα ἐπέστελλον, τό αὑτό τοῦτο σύνταγμα ἐπὶ τὴν Σεβάστίιαν ὥρμησε, τῷ τε ΙΞύσταΘίῳ σννοιςυοῆναι, καὶ μετʼ αὑτοῦ τὰ τῶν Νικοπολιτῶν καταστρέψασθαι. Ὀ γάρ μακάριος Θεόδοτος κεκοίμηται. Καὶ τέως μὲν τὰς πρώτας τοῦ βικαρίου προσβολὰς γενναίως καί καρτερῶς ἀπεκρούσαντο· πείθειν γάρ αὐτοὺς ἐπειρᾶτο δέξασθαι τὸν Εὑσταοιον, καὶ διʼ αὑτοῦ λαβεῖν τὸν ἐπίσκοπον· ὡς δέ εἶδεν αὐτοὺς ἐνόντας οὐκ ἐνδιδόντας, νῦν πειρᾶται βιαιοτέρᾳ χειρὶ ἐγκαταστῆσαι τόν διδόμενον. Υποθρυ).λεῖται δέ τις καί συνόδου προσδοκία, καθʼ ἣν προαιροῦνται καλέ· σαντες ἡμᾶς ἦ λαβεῖν κοινωνοὺς, ἦ χρήσασθαι τῇ Τὰ μὲν οὖν τῶν Ἐκκλησ-ιῶν τοιαῦτα. συνηθείᾳ. Ἐγὼ δὲ αὐτὸς ὅπως διάκειμαι κατὰ τὸ σῶμα

### English translation (Claude)

[To Eusebius, bishop of Samosata.] … but fond of heresy; and not so much loving them as being hostile to us. For he convened a synod of the godless in the middle of winter in Galatia; and he expelled Hypsis and set up Ecdicius in his place. He also ordered my brother to be arrested, on the accusation of one man, and an obscure one at that. Then, after being occupied for a little while at the court, he came back to us breathing anger and murder, and with a single word handed over all the clergy of the Church in Caesarea to the curia; and at Sebaste he sat for many days sorting people out, naming those in communion with us as curials and condemning them to public service, while treating those attached to Eustathius with the highest honors. Again he ordered a synod of Galatians and Pontics to be convened at Nyssa. They obeyed, and having gathered, sent to the Churches a man whom I cannot describe; but your wisdom can guess what sort of man is likely to serve the purposes of such people. And now, as I was writing this, this same assembly set out for Sebaste, to join with Eustathius and with him to overthrow the affairs of the Nicopolitans. For the blessed Theodotus has fallen asleep. So far they have repelled the first attacks of the vicar nobly and steadfastly; for he tried to persuade them to receive Eustathius and to accept a bishop through him; but when he saw that they would not yield, he is now trying to install the man they have chosen with a more violent hand. There is also a whispered expectation of a synod, at which they intend to summon us and either take us as communicants or treat us in their customary way. Such, then, are the affairs of the Churches. As for how I myself am in body …

### Scripture references

- Acts 9:1: allusion, medium confidence

### Translation notes

- Letter 237. The scan has lost the heading and the opening of the letter ("…"), and it breaks off at the end ("…"). The man described is the vicar Demosthenes; "my brother" is Gregory of Nyssa; Theodotus was bishop of Nicopolis. Handing clergy over to the curia meant making them liable for the costly duties of town councillors. Allusion: Acts 9:1 (breathing threats and murder).

### Citation (SBL)

Basil, Ep. 237 (PG 32:888a–888d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/233/#p-237).

## Letters 238, 239

- URL: https://sophiascriptura.com/fathers/basil-epistulae/238/#p-238
- Source: PG 32:889a–893d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles the presbyters of Nicopolis, driven from their church after a fellow presbyter went over to the Arian party; a second letter to Eusebius of Samosata reports the intrusion of unworthy bishops at Nyssa, Doara, and Nicopolis and voices Basil's frustration with the Western bishops.

### Greek text

Νικοπολίταις πρεσβυτέροις, Α Ἐδεξάμην τά γράμματα τῆς εὐλαβείας ὑμῶν· καὶ οὐδὲν ἔσχον καινότερον τῶν ἐγνωσμένων ἤδη παρʼ αὐτῶν διδαχθῆναι. Καὶ γάρ ἔφθασεν ἡ φήμη εἰς πᾶσαν τὴν περιοικίδα, τοῦ παρʼ ὑμῖν καταπεσόντος τὴν αἰσχύνην περιαγγελλονσα", ὃς ἐπιθυμία δόξης κενῆς τὴν αἰσχίστην ἑαυτῷ συνήγαγεν ἀτιμίαν, καὶ εὑρέθη τῶν μὲν ἐπὶ τῇ πίστει μισθῶν ὃιά τὴν φιλαυτίαν ἐκπεσών αύτό δὲ τό δύστηνον δοξάριον, οὗ ἐπιθυμήσας ἐπράθη τῇ ἀσεβείᾳ, οὐκ ἔχων διὰ 1'6 δίκαιον μῖσος τῶν φοβουμένων τὸν Κύριον. Ἀλλά ἐκεῖνος μὲν παντὸς τοῦ ἑαυτοῦ βίον ἐναργέστατον ἐξήνεγκε δεῖγμα ἐκ τῆς νῦν προαιρέσεως, ὅτι οὐδέποτε ἔζη ἐπʼ ἐλπίδι τῶν ἀποκειμένων ἡμῖν ἐπαγγελιῶν παρὰ τοῦ Κυρίου · ἀλλά εἴ τι ἑαυτῷ ἐπραγματεύετο τῶν ἀνθρωπίνων, καὶ ῥήματα πίστεως, καὶ πλάσμα εὐλαβείας, πάντα πρὸς τὴν τῶν ἐντυγχανόντων ἀπάτην ἐπετηδεύετο · ὑμᾶς δὲ τί καταπονεῖ τὸ συμβάνς Τί χείρους ἑαυτῶν γεγόνατε παρὰ τοῦτο; ’Ἐλειψεν εἶς ἐκ τοῦ πληρώματος ὑμῶν εἰ δὲ καὶ συναπῆλθέ που ἄλλος εἷς, ἣ δεύτερος, ἐλεεινοί τοῦ πτώματος οὗτοι, ὑμῶν δὲ τὸ σῶμα ὁλόκληρόν ἐστι τοῦ Θεοῦ χάριτι. Καί γὰρ καὶ τὸ ἀχρειωθὲν ἀπερρύη, καὶ ούκ ἑκολοβὡθη 1'6 μένον. Εἰ δὲ ἀνιᾴ ὑμᾶς, ὅτι τῶν τοίχων ἐξεβλήθητε ἀλλʼ ἐν σκέπῃ τοῦ Θεοῦ τοῦ ούρανοῦ αὐλισθησεσθε, καὶ ό ἄγγελος ό τῆς, Ἐκκλησίας ἔφορος συναπῆλθεν ύμῖν. Ὠστε κενοῖς ἔγκατακλίνονται καθʼ ἑκάστην ἡμέραν, ἐκ τῆς διασπορᾶς τοῦ λαοῦ βαρύ ἕαυτοῖς 1'6 κρῖμα κατασκευάζοντες· Εἰ δέ τις καὶ κόπος ἐστὶν ἐν τῷ πράγματι, πέπεισμαι τῷ Κυρίῳ μὴ εἰς κενόν ύμῖν ἀποβήσεσθαι τοῦτο. Ὥστε ὅσῳ ἀν ἐν πλείοσι πειρατηρίοις γένησθε, τοσούτῳ πολυτελέστερον παρα τοῦ δικαίου κριτοῦ μισθὸν ἀναμένετε. Μὴτε οὖν δυσφορεῑτε τοῖς παροῦσι, μήτε ἀποκάμνετε τῇ ἑλπίδι, "Et; γὰρ μικρὸν ὅσον ὅσον, ἣξει πρὸς ύμᾶς ό ἀντιλαμβανόμενος ὑμῶν, καὶ ού χρονιεί. ἘΠΙΣΤΟΛΗ ΣΛΘʼ τοῦ συμπρισβυτίρου προσγθίγξασθαί σου τήν ὁσιότητα· καὶ σε μὲν παρακαλέσαι τὰ συνήθη ποιεῖν, προσεύχεσθαι ὑπὲρ ἡμῶν· ἑαυτοῖς δὲ εὑρεῖν τινα τῆς μακρας ἀπολείψεως παραμυθίαν ἐκ τῆς διὰ ὁμιλίας. Προσευχόμενος δι τοῦτο τοῦγράμματος πρῶτον καὶ μέγιστον παρακαλοῦμεν αἰτεῖν παρὰ τοῦ Κυρίου, ῥυσθῆναι ἡμᾶς ἀπὸ τῶν ἀτόπων καὶ πονηρῶν ἀνθρώπων, οἵ τοσοῦτον κατεκράτησαν τῶν λαῶν, ὥστε οὐδὲν ἕτερον νῦν ἦ τὰ τῆς Ἰουδαῑκῆς ἁλώσεως ἡμᾶς ἐνεικονίζεσθαι πράγματα. Ὀσῳ γὰρ ἐπὶ τὸ ἀσθενέστερον ὑπορρέουσιν αἱ Ἐκκλησίαι, τοσοῦτον ἕπακμάζουσιν αἱ τῶν ἀνθρώπων φιλαρο χίαι. Καὶ εἰς δυστήνους ἀνθρώπους οἰκότριβας περιέστη νῦν τὸ τῆς ἐπισκοπῆς ὄνομα, οὐδενός αἰρόυμένου ἀντεισάγειν ἑαυτὸν τῶν δούλων τοῦ Θεοῦ, ἣ τῶν ἀπεγνωσμένων, ὁποῖοί εἰσιν οἱ νῦν ἐπιπεμφθέντες παρʼ Ἀνυσίου τοῦ θρέμματος Εύιππίου, καὶ Ἐκδικίου τοῦ Παρνασσηνοῦ ὃν κακόν ἐαυτῷ τῆς μελλούσης ζωῆς ἐφόδιον ἐναφῆκε ταῖς Ἐκκλησίαις ό καταστήσας. Οὗτοι νῦν ἐξήλασαν τῆς Νύσσης τὸν ἀδελφὸν τὸν ἐμὸν, καὶ ἀντ-εισήγαγον ἄνδρα, μᾶλλον δὲ ἀνδράποδον ὀλίγων ὀβολῶν ἄξιον, τὴν δὲ τῆς πίστεως διαφθορὰν ἐφάμιλλον τοῖς διιαταστιὺσασι.Δ Δοάροις δὲ τῇ κώμη φθορόν ἆνθρωπον, ὀρφανῶν οἰκέτην, ἀποδράντα μὲν τοὺς ἑαυτοῦ δεσπότας, διὰ δὲ κολακείας ἀθέου γυναίου, ἣ πρότερον μὲν Γεωργίῳ ἐκέχρητο πρὸς τὸ ἴδιον θέλημα, νῦν δὲ τοῦτον ἔσχε διάδοχον ἐκείνου, ἔπεμο ψαν, τὸ ἐλεεινὸν τῆς ἐπισκοπῆς καθυβρίζοντες ὄνομα. Τά δὲ Νικοπολιτῶν τίς ἀν πρὸς ἀξίαν ὀδύραιτο ; τοῦ ἀθλίου Φρόντωνος πρότερον μὲν δῆθεν τὴν ὑπὲρ τῆς ἀληθείας συνηγορίαν σχηματιζόμενον, τελευταῖον δε αἰσχρῶς προδόντος καὶ τὴν πίστιν καὶ ἑαυτὸν, καὶ μισθὸν τῆς προδοσίας λαβόντος ὄνομα ἀτιο μίας. Ἐδέξατο μὲν γὰρ παρʼ αὐτῶν ἐπισκοπῆς ἀξίωμα, ὡς οἴεται γέγονε δὲ τῇ τοῦ Θεοῦ χάριτι κοινόν βδελυγμα πάσης τῆς ’Δρμενιας. Πλὴν ὅτι οὔτε αὐτοῖς ἀτόλμητόν τι, οὔτε ἀποροῦσι τῶν ἀξίων αὐτοῖς συνεργῶν. Τὰ δὲ λοιπὰ τῆς Συρίας ἄμεινον ἠμῶν καὶ οἶδε καὶ διηγήσεται ὁ ἀδελφὸς Ἀντεοχος. 2. Τοῖς δί ἐκ τῆς δύσεως αὐτὸς προενέτυχες, διηγησαμένου πάντα τοῦ ἀδελφοῦ Δωροθέου · ᾧ ποταπας χρὴ δοῦναὶ πάλιν ἐπιστολὰς ἀπιόντα Ἴσως γὰρ κοινωνήσει τῆς ὁδοῦ τῷ καλῷ Σαγκτισσίμῳ, πολλὴν ἔχοντι σπουδὴν, καὶ περιιόντι τὴν ἀνατολὴν, καὶ παρʼ ἑκάστου τῶν ἐπισήμων ὑπογραφὰς καὶ ὶπιστολὰς κομιζομένῳ. Τίνα οὖν δεῖ ἐπιστεῖλαι διʼ αὐτῶν, ἧ τοῖς ἐπιστέλλουσι πῶς συνθέσθαι, αὐτὸς μὶν ἀπορῶο ἐὰν δι εὕρῃς ἕν τάχει τοὺς πρὸς ἡμᾶς ιῖιφικνουμενους καταξίωσον ἡμῖν γνωρίσαι. Ἐμοὶ μὲν γὰρ τὸ τοῦ Διομήδους ἇπέρχεται λέγεινʼ Μὴ ὄφελες λίσσεσθαι (Η)- διότι, φησὶν, ἀγήνωρ ἐστὶν ὁ ἀνὴρ. Τῷ ὄντι γὰρ θεραπευόμενα τὰ ὑπερἡφανα πθη ἑαυτῶν ὖῆεροπτικώτερα γίνεσθαι πέφυκε. Καὶ γὰρ, ἐὰν μὶν ἰλασθῇ ἡμῖν ὁ Κύριος, ποίας ἑτέρας προσθήκης δεόμεθα* ὔὰν δε ἐπιμείνῃ ἠ ὀργὴ τοῦ Θεοῦ, ποία βοήθεια ἡμῖν τῆς δυτικῆς ὀφρύος; Οἱ τὸ ἀληθὲς οὔτε ἴσασιν, οὔτε μαθεῖν ἀνέχονται, ψευδέσι δε ὑπονοίαις προειλημμένοι, ἐκεῖνα ποιοῦσι νῦν, ἃ πρότερον ἐπὶ Μαρκέλλῳ· πρὸς μὲν τοὺς τὴν ἀλήθειαν αὐτοῖς ἀπαγγέλλοντας φιλονεικὴσαντες, τὴν δί αἰρεσιν διʼ ἑαυτῶν βεβαιώσαντες. Ἐγὼ μὲν ’γὰρ αὐτὸς ἄνευ τοῦ κοινοῦ σχήματος ἐβουλόμην αὐτῶν ἄπιστεῖλαι τῷ κορυφαίῳ περι μὲν τῶν ἐκκλησιαπικών οὖδὶν, εἰ μὴ ὅσον παραινίξασθαι, ὃτι οὔτε ἴσασι τῶν παρʼ ἡμῖν τὴν ἀλήθειαν, οὔτε τήν ὁδὸν δ ιʼ ἧς ἄν μανθάνοιεν καταδέχονται· καθόλου δί περὶ τοῦ μὴ δεῖν τοῖς ὑπο τῶν πειρασμῶν ταπεινωθεῖσιν ἐπιτίθεσθαι, μηδὲ ἀξίωμα κρίνειν ὑπιρδ ηφανιαν, ἁμάρτημα καὶ μόνον ἀρκοῦν ἔχθραν ποιῆσαι εὶς Θεὸν.

### English translation (Claude)

To the presbyters of Nicopolis. I received the letter of your reverence, and could learn from it nothing newer than what was already known. For the report had already reached the whole surrounding region, announcing the shame of the man who fell among you, who through desire for empty glory brought on himself the most shameful dishonor, and was found to have fallen, through love of self, from the rewards of faith; while that wretched scrap of glory for which he longed and sold himself to impiety he does not have, because of the just hatred of those who fear the Lord. But by his present choice he has given the clearest proof of his whole life: that he never lived in the hope of the promises stored up for us by the Lord; but whatever human advantage he was trafficking for himself, he practiced everything, both words of faith and a pretense of reverence, to deceive those he met. But why does what has happened weigh you down? How are you worse than you were because of it? One is missing from your full number; and if one or two others have gone off with him somewhere, they are to be pitied for their fall, but your body is whole by the grace of God. For what had become useless has dropped off, and what remains has not been mutilated. And if it grieves you that you have been driven out of the walls, yet you will lodge under the shelter of the God of heaven, and the angel who oversees the Church has gone out with you. So they lie down every day in empty buildings, preparing a heavy judgment for themselves from the scattering of the people. And if there is some toil in the matter, I am persuaded in the Lord that this will not turn out in vain for you. So the more trials you are in, the more costly the reward you may expect from the just Judge. Do not then take the present hard, nor grow weary in hope. For yet a very little while, and he who helps you will come to you, and will not delay. [Letter 239] [To Eusebius, bishop of Samosata.] … our fellow presbyter, to address your holiness; and to urge you to do as you are accustomed, to pray for us; and to find for ourselves some consolation for our long separation in conversing with you by letter. In praying, we urge you to ask the Lord first and foremost that we may be delivered from unreasonable and wicked men, who have so prevailed over the peoples that we now see in ourselves nothing other than the image of the Jewish captivity. For the weaker the Churches sink, the more the ambitions of men flourish. And the name of the episcopate has now come round to wretched men, home-bred slaves, since none of the servants of God chooses to set himself against them, except those who are desperate, such as the men now sent in by Anysius, the creature of Euippius, and by Ecdicius of Parnassus, whom the one who appointed him left to the Churches as an evil provision for his own life to come. These have now driven my brother out of Nyssa, and brought in instead a man, or rather a slave worth a few obols, but equal in corrupting the faith to those who appointed him. And to the village of Doara they sent a ruined man, a servant of orphans, who ran away from his masters, through the flattery of a godless woman, who formerly used George for her own will and now has got this man as his successor, insulting the pitiable name of the episcopate. And the affairs of the Nicopolitans, who could lament them as they deserve? The wretched Fronto, who at first made a show of pleading for the truth, at last basely betrayed both the faith and himself, and received as the reward of his betrayal a name of dishonor. For he received from them the dignity of the episcopate, as he thinks; but by the grace of God he has become the common abomination of all Armenia. Only, nothing is too daring for them, nor do they lack fellow workers worthy of them. As for the rest of Syria, brother Antiochus both knows it better than we do and will relate it. 2. Those from the West you yourself have already met, brother Dorotheus having related everything. What sort of letters should be given him again when he departs? For perhaps he will share the journey with the good Sanctissimus, who is full of zeal and is going around the East collecting signatures and letters from each of the notable men. What we ought to write through them, or how to agree with those who write, I myself do not know; but if you quickly find people coming to us, deign to let us know. For I am inclined to quote the word of Diomedes: "Would you had not entreated him," because, he says, the man is haughty. For indeed haughty characters, when they are courted, naturally become more contemptuous. For if the Lord is propitious to us, what further addition do we need? But if the wrath of God remains, what help to us is Western superciliousness? They neither know the truth nor bear to learn it, but, preoccupied by false suspicions, they are doing now what they did before in the case of Marcellus: quarreling with those who tell them the truth, and by their own act confirming the heresy. For I myself wished, apart from the common letter, to write to their leader, saying nothing about ecclesiastical matters except to hint that they neither know the truth of our affairs nor accept the way by which they might learn it; but in general that one ought not to attack those who have been humbled by trials, nor take haughtiness for dignity, a sin which by itself is enough to make one an enemy of God.

### Scripture references

- Ps 91:1 (90:1 LXX): echo, medium confidence
- Heb 10:37: quotation, high confidence

### Extrabiblical texts

- Homer, Il. 9.698 (Homer, Iliad): quotation, high confidence

### Translation notes

- Staged ref 238 holds Letter 238 (to the presbyters of Nicopolis) and, from "[Letter 239]", Letter 239 (to Eusebius of Samosata), whose heading and first words are lost in the scan ("…"). The man who "fell" at Nicopolis is Fronto, a presbyter who accepted the bishopric from the Arian party. "My brother" is Gregory of Nyssa. Basil's harsh descriptions of the intruded bishops and of the Western bishops ("their leader" is Damasus of Rome) are translated as written. The quotation is Homer, Iliad 9.698–699 (Diomedes to Agamemnon about Achilles). Allusions: Ps 91:1 (shelter of the God of heaven); Heb 10:37 (yet a very little while).

### Citation (SBL)

Basil, Ep. 238 (PG 32:889a–893d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/238/#p-238).

## Letter 240

- URL: https://sophiascriptura.com/fathers/basil-epistulae/238/#p-240
- Source: PG 32:896a–897c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil encourages the presbyters of Nicopolis, worshiping in the open air after their church was seized, to endure, and refuses to recognize the bishop installed by the Arian party.

### Greek text

mv ἑαυτοῖς συμβουλεύομεν, ταῦτα καὶ πρὸς τὴν ὑμετέραν εὐλάβειαν γράφομεν ὃτι πολλοῖς συν‹ έβη ταῦτα, οἶ καὶ ὑμῖν καὶ οὐ κατὰ τόν παρόντα καιρόν μόνον, ἀλλὰ καὶ ἄν τῷ παρελθόντι χρόνῳ μυρία τῶν τοιούτων τὰ ὑποδείγματα ’ τὰ μεν i7χροίφως αἱ ἱστορίαι καταλελοίπασι, τὰ δι τῇ ἀγράφῳ μνήμῃ παρὰ τῶν εἰδότων διεδεξάμεθκο ὃτι καὶ κατὰ ἄνδρα ἕκαστον, καὶ κατὰ πόλεις πειρασμοὶ περιέσχον ὑπερ τοῦ ὀνόματος τοῦ Κυρίου τοὺς εἰς αὐτόν ἠλπικότας. Ἀλλʼ ὅμως παρῆλθε πάντα, καὶ οὐδέν τῶν σκυθρωπῶν ἀθάνατον ἔσχε τό λυπηρόν. Ὠς γὰρ αἰ χάλαζαι, καὶ οἱ χείμαρροι, καὶ ὃσα τῶν κακῶν αὐτοσχέδια, τὰ μαλακὰ ῥᾳδίως ἔβλαψε καὶ διελυμήνατο, τοῖς δε ἀντιτύποις περιτυχόντα ἓπαθέ τι μᾶλλον ἤ ἔδρασεν· οὕτω καὶ oi λάβροι κατὰ τῆς Ἐκκλησίας πειρασμοὶ κινηθέντςς ἀσθενέστεροι τοῦ στερεώματος τῆς εἰς Χριστόν πίστεως διεδείχθησαν. Ὠς οὖν παρῆλθε τῆς χαλά- Cn; τὸ νέφος, καὶ παρερῥύη τὴν όὴχρίο μαρῥος (τὸ μὶν γὰρ εἰς-αἰθρίαν διελύθη,ὂ ξῗῖ ipsum τῷ βυθῷξξηρὰν καὶ ἆνικμου τὴν ὁδὸν διʼ ἧς έῤῥύη καταλιπών)· οὓτω καὶ τὰ νῦν ἠμᾷς κηʼ μείξαντα μικρὸν ὓστερον οὐκ ἔσται. Μόνον ἐὰν xtlταδεξὼμεθα μὴ τό παρὸν όρᾲν, ἀλλὰ τοῖς μικρθν πορρωτέρῳ ταῖς έλπίσιν ένατενίζειν. ’ Εἴτε οὖν βαρὺς ό πειρασμὸς, ἀδελφοὶ,,ὑπομεῖνωμεν τὰ έπίπονα· οὐδεὶς. γὰρ μή πληγεὶς ἓν 5"!"σι, μηδι κονισάμενος, στεφανοῦται* εἴτε κοντα ταῦτα τοῦ δ ιαβόλου τὰ παίγνια, καὶ οἱ iam???” τις ἡμῖν, ὀχληροὶ μὶν, διύτι τούτου εἶσξν θπς ηρέται, εὐκαταφρόνητοι δε, ὃτι τῇ πονηρίᾳ αὐτῶνθ eis; ἀδυναμίαν συνῆψαν φυλαξώμιθα τὴν,κατάγνωσιν, ὡς ἐπί μικροῖς παθήμασι μεγάλα ὁδυᾲρόμξνοι. Ἕν γάρ ἔστιν ὀδύνης ἄξιον, ἡ αὑτοῦ ἐκείνου fire-11".“: τοῦ προσκαίρου ἕνεκεν δόξης (εἴπερ οὖν δόξςα χρὴ λέγειν τὸ δημοσίᾳ ἀσχημονεῖν) τῆς αἰωνίοις ’των δικαίων τιμῆς ἑαυτὸν ἀποστερήσαυτος. Τὶκνα,οβʼ λοσγητῶν, καὶ τέκνα μαρτύρων ἐστὶ, τῶν ili-xiiii αἵματος ἁντικαταστάντων πρὸς τὴν ἁμαρτίαν.. ῖΓοξξ οἰκείοις ἕκαστος χρη σάσθω ὗποδείγμασι πρὸς τὴν ὑπερ τῆς εὐσεβείας ἔνστασιν. Οὐδείς-ήμῶν πλῖθῗξῐῗ κατεξάνθη. οὗδενὸς οἶκος ἑδημεύθη· οὗ τὴν ὑπίζ opimi ᾠκήσαμεν, οὐ δεσμωτήριον ἐγνωρίσαμτνο πεπόνθαμεν δεινόν; εἰ μὴ τάχα τοῦτο λυπηρδνν of: μηδὲν ῖτεπὸνθαυ-εν, μηδὶ έτομίσθημεν ἄξιοι ὑπερ Χριστοῦ παθημάτων. Εἰ δε ὃτι ὃ ad“. τίν οἶκόν κατέχει τῆς1εροσευ>ίῆς› ὑμεῖς δί ἄν τῷ ἥπῗέ θρῳ προσκυνεῖτε τὸν οὐρανοῦ καὶ γῆς Δεσξοῖνξ τόότο ἐμᾶς ama...“ ἀνθυμήθέηττ» δτι οἱ μὶν, Eva“: μαθηται έν τῷ ὑπερῴῳ ἦσαν ἀποκεκλεισμένοι, ’ δὶσταυρὼσαντες τὸν Κύριον ἐν τῷ περιβοήτῳ ναῷ τήν Ἰουδαίκην λατρείαν ἐπλήρουν. Ἰούδας γάρ,τόν διʼ ἀγχόνης θάνατον τοῦ μετʼ αἰσχύνης ζῇν προτιμήσας, ἔδειξε τάχα τῶν νῦν ἀπερυθριασάντων πρός πᾶσαν ἀνθρώπων κατάγνωσιν, καί διὰ τοῦτο ἀναιδῶς πρὸςτά αἰσχρά διακειμένων, ἑαυτὸν αἱρετώτερον. 3. Μόνον μὴ ἐξαπατηθῆτε ταῖς ψευδολογίαις αύτῶν ἐπαγγελλομένων ὀρθότητα πίστεως. Χριστίμποροι γὰρ οἱ τοιοῦτοι, καὶ ού Χριστιανοὶ, τὸ ἀεὶ αὐτοῖς κατὰ τὸν βίον τοῦτον λυσιτελοῦν τοῦ κατʼ ἀλήθειαν ζῇν προτιμῶντες. Ὅτε ἐνόμισαν κτᾶσθαι τήν κενὴν ταύτην ἀρχὴν, προσέθεντο τοῖς ἐχθροῖς τοῦ Χριστοῦ · ὃτε εἶδον τοὺς λαούς ἀγριαίνοντας, σχηματίζονται πάλιν τήν ὀρθότητα. Ούκ οἶδα ἐπίσκοπον, μηδέ ἀριθμήσαιμι ἐν ἱερεῦσι Χριστοῦ τόν παρά τῶν βεβήλων χειρῶν ἐπὶ καταλύσει τῆς πίστεως εἰς προστασίαν προβεβλημένον. Αῦτη ἐστὶν ἠ ἐμὴ κρίσις. Υμεῖς δε εἶ τινα ἔχετε μεθʼ ἡμῶν μερίδα, ταῦτά ἡμῖν φρονήσετε δηλονότι· εἰ δὲ ἐφʼ ἑαυτῶν βουλεύεσθε, τῆς ἰδίας γνώμης ἕκαστος κύριός ἐστιν, ἡμεῖς ἀθῶοι ἀπὸ τοῦ αἵματος τούτου. Ταῦτα δε ἔγραψα, οὐχ ὑμῖν ἀπιστῶν, ἀλλά τὸ τινων ἀμφίβολον στηρίζων ἐκ τοῦ γνωρίσαι τὴν ἐμαυτοῦ γνώμην, ὡς μὴ προληφθῆναί τινα εἰς κοινωνίαν, μηδὲ τῆς χειρός αὐτῶν ἐπιβολὴν δεςαμένους, μετὰ ταῦτα εἰρήνης γενομένης, βιάζεσθαι ἑαυτοὺς ἐναριθμεῖν τῷ ἱερατικῷ πληρώματι. Πάντα τὸν κλῆρον, τόν τε κατά τὴν πόλιν, καὶτὸν ἐπὶ τῆς παροικίας, μετά παντὸς τοῦ λαοῦ τοῦ φοβουμένου τὸν Κύριον, ἀσπαζόμεθα διʼ ὑμῶν.

### English translation (Claude)

[To the presbyters of Nicopolis.] … what we advise ourselves, this we also write to your reverence: that these things have happened to many; and not in the present time only, but in times past there are countless examples of such things, some of which the histories have left in writing, while others we have received in unwritten memory from those who knew them; that both man by man and city by city trials have surrounded those who hoped in him, for the name of the Lord. Yet all of them passed, and none of the gloomy things had a grief that was immortal. For as hailstorms and torrents and all sudden evils easily harm and ruin what is soft, but, meeting what is resistant, suffer rather than do harm, so too the violent trials stirred up against the Church have proved weaker than the firmness of faith in Christ. As then the hail cloud passed and the torrent flowed by (the one dissolved into clear sky, the other disappeared into the depths, leaving the way along which it flowed dry and without moisture), so too what now storms around us will soon be no more. Only let us consent not to look at the present, but to fix our hopes on what lies a little further on. Whether, then, the trial is heavy, brothers, let us endure the toils; for no one is crowned without being struck in the contests and covered with dust; or whether these are the devil's playthings, and those who … are troublesome because they are his servants, but contemptible because to their wickedness they have joined weakness, let us beware of the reproach of lamenting greatly over small sufferings. For one thing alone deserves grief: the destruction of the man who for the sake of temporary glory (if indeed one should call public disgrace glory) deprives himself of the eternal honor of the just. You are children of confessors, and children of martyrs, who resisted sin to the point of blood. Let each use the examples of his own family for resistance on behalf of godliness. None of us has been torn with scourges; no one's house has been confiscated; we have not lived in exile; we have not known prison. What terrible thing have we suffered? Unless perhaps this is grievous, that we have suffered nothing, and have not been thought worthy of sufferings for Christ. But if it grieves you that he holds the house of prayer while you worship the Lord of heaven and earth in the open air, consider that the eleven disciples were shut up in the upper room, while those who had crucified the Lord fulfilled the Jewish worship in the famous temple. Judas, by preferring death by hanging to living in shame, perhaps showed himself more to be chosen than those who now have lost all blush before the condemnation of all people, and are therefore shamelessly disposed toward base things. 3. Only do not be deceived by their lies, when they profess orthodoxy of faith. For such men are traffickers in Christ, not Christians, always preferring what profits them in this life to living in truth. When they thought they could gain this empty office, they joined the enemies of Christ; when they saw the peoples angry, they again put on a show of orthodoxy. I do not recognize as bishop, nor would I number among the priests of Christ, one who has been put forward to leadership by profane hands for the destruction of the faith. This is my judgment. If you have any part with us, you will clearly think as we do; but if you take counsel by yourselves, each is master of his own opinion; we are innocent of this blood. I wrote this not because I distrust you, but to strengthen the wavering of some by making my judgment known; so that no one may be drawn into communion beforehand, and then, after receiving the laying on of their hands, when peace comes, force their way into being counted among the priestly body. Through you we greet all the clergy, both those in the city and those in the district, with all the people who fear the Lord.

### Scripture references

- 2 Tim 2:5: echo, medium confidence
- Heb 12:4: allusion, high confidence
- Acts 1:13: allusion, medium confidence
- Matt 27:5: allusion, high confidence
- Matt 27:24: echo, medium confidence

### Extrabiblical texts

- Did. 12.5 (Didache): echo, low confidence

### Translation notes

- Staged ref 239 is Benedictine Letter 240 (to the presbyters of Nicopolis). The scan has lost the heading and opening ("…"), and a short phrase in section 2 is garbled ("…"). The intruded bishop ("he holds the house of prayer") is Fronto, who accepted the see of Nicopolis from the Arian party. "Traffickers in Christ" (χριστέμποροι) is a word first found in Did. 12.5. Allusions: 2 Tim 2:5 (crowned in contests); Heb 12:4 (resisted to blood); Acts 1:13 (upper room); Matt 27:5 (Judas); Matt 27:24 (innocent of this blood).

### Citation (SBL)

Basil, Ep. 240 (PG 32:896a–897c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/238/#p-240).

## Letter 241

- URL: https://sophiascriptura.com/fathers/basil-epistulae/238/#p-241
- Source: PG 32:897c–897d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Eusebius that he writes of his troubles not to burden him but to find relief and to rouse him to persistent prayer, like Moses against Amalek.

### Greek text

Εὖσεβίῳ, ἐπισκόπῳ Σαμοσάτων. Ούχ ᾧστε πλείους ποιῆσαι τὰς ἀθυμίας, τῶν δυσχερῶν πολλάκις ἐν τοῖς πρός τὴν τιμιότητά σου γράμμασιν ού φειδόμεθα, ἀλλ, ὥστε ἑαυτοῖς τέ τινα παραμυθίαν δοῦναι δʼιά τῶν στεναγμῶν, οἱ πεφύκασί πως τό ἓν τῷ βάθει ἀλγεινόν διαφορεῖν, ὅταν γίνωνταιʼ καὶ τὴν σὴν μεγαλόνοιαν πρός ἐκτενεστέραν τὴν ὑπερ τῶν Ἐκκλησιῶν εὐχὴν παρορμῆσαι. Ἐπεὶ καὶ Μωῦσῆς ηὔχετο μὶν ἀεὶ ὑπὲρ τοῦ λαοῦ δηλονότι ὅτε μέντοι πρὸς τόν Ἀμαλὴκ ἀγὼν αύτῷ συνειστήκει, ού καθῆκε τὰς χεῖρας ἐξ ἐω μέχριςιὲσπέραςο ἀλλʼ ἡ ἓκτασις τῶν χειρῶν τοῦ ἁγίου τῷ τέλει τῆς μάχης συναπηρτίζετο.

### English translation (Claude)

To Eusebius, bishop of Samosata. It is not to increase your dejection that we often do not spare our troubles in our letters to your honor, but both to give ourselves some consolation through groans, which somehow naturally dispel the pain deep within when they are uttered, and to rouse your magnanimity to more earnest prayer for the Churches. For Moses too prayed always for the people; yet when the struggle with Amalek was upon him, he did not let down his hands from morning till evening, but the stretching out of the holy man's hands lasted to the end of the battle.

### Scripture references

- Exod 17:11: allusion, high confidence

### Translation notes

- Staged ref 240 is Benedictine Letter 241. Allusion: Exod 17:11–12 (Moses' hands raised until sunset).

### Citation (SBL)

Basil, Ep. 241 (PG 32:897c–897d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/238/#p-241).

## Letter 242

- URL: https://sophiascriptura.com/fathers/basil-epistulae/238/#p-242
- Source: PG 32:900a–901d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil appeals to the Western bishops to send envoys and letters to the persecuted Eastern Churches, whose congregations, refusing the Arian 'leaven', now worship in the open air.

### Greek text

Α Τοῖς δ υτικοῖς. Ι, Θεοῦ τοῦ ἁγίου τὴν ἐκ πάσης θλίψεως διέξοδον τοῖς ἐλπίζουσιν ἐπʼ τύτὸν ὑποσχομένου, εἰ καὶ ἐν μέσῳ πελὴοει κακῶν ἀπελήφθημεν, καὶ τρικυμίαις παρὰ τῶν πνευμάτων τῆς πονηρίας ἐγειρομναις ἡμῖν βασανιζόμεθα, ὅμως ἀντέχομεν ἄν τῷ ἐνδυναμοῦντι ἡμᾶς Χριστῷ, καὶ ού παρελύσαμεν τὸν τόνον τῆς ὑπὲρ τῶν Ἐκκλησιῶν σπουδῆς, ούδέ, ῶσπερ ἐν χειμῶνι τοῦ κλύδωνος ὑπερέχοντος ἀπογνόντες τῆς σωτηρίας, τήν διάλυσιν ἀναμνομεν· ἀλλʼ ἔτι ἐχόμεθα τῆς ἐνδεχομένης ἡμῖν σπουδῆς, εἰδότες, ὅτι καὶ ὁ παταποθεὶς ύπὸ τού κήτους, διᾶ τό μὴ ’ἀπογνῶναι ἰαυτού, ἀλλά βοῆσαι πρὸς Κύριον, τῆς σωτηρίας κατηξιώθη. Οὕτω δὴ καὶ αύτοὶ,πρὸς ἔσχατον ἣκοντες τῶν κακῶν, τῆς εἰς Θεὸν fluido; Βούκ ἀφιέμεθα(ἆλλόι πονταχόθεν αὐτοῦ περισκοπούμεθα τὴν βοήθειαν. ’Όθεν καὶ πρὸς ὑμᾶς ὰπεβλέφαμεν νῦν, τιμιώτατοι ἡμῖν ἀδελφοὶ, οὓς πολλὰ· κις μεν ἓν καιρῷ τῶν θλίψεων ἐπιφανήσεσθαι ἡμῖν προσεδοκήσαμεν ἀποπεσόντες δὲ τῆς ἐλπίδος, εἶπομεν πρὸς ἑαυτούς καὶ ἡμεῖς, ὃτι ’Υπέμεινα συλλνο πούμενον, καὶ οὐχ ὑπῆρξε, καί παρακαλοῦντα, καὶ οὐχ εὖρον. Τοιαῦτα γάρ ἡμῶν τὰ παθήματα, ὡς καὶ τῶν περάτων ἔφικέσθαι τῆς καθʼ ἡμᾶς οἰκουμένης· καὶ εἰπερ πάσχοντος μέλους ἑνὸς συμπάσχει πάντα τὰ μέλη, ἷπρεπε δήπου καὶ ἡμῖν ἐν πολλῷ χρόνῳ πεπονηκόσι συνδιατεθῆναι τὴν εὐσπλαγχνίαν ύμῶν. Οὐ γὰρ ἡ τῶν τόπων ἕγγύτης, ἀλλʼἢ κατὰ πνεῦμα συνάφεια ἐμποιεῖν πέφυκε τὴν οἰκείωσιν, ἦν ἡμῖν εἶναι πρὸς τὴν ἀγάπην ὑμῶν πεπιστεύο C καμεν. 2. Τί δήποτε οὖν ού γραμμα παρακλήσεως, ούκ ἀδελφῶν ἐπίσκεψις, ούκ ἄλλο τι τῶν ὀφειλομέο νων ἡμῖν παρὰ τοῦ θεσμοῦ τῆς ἀγάπης γεγένηταιὲ Τρισκαιδέκατον γὰρ ἔτος ἐστὶν, ἀφʼ οὗ ό αἱρετικός ημῖν πόλεμος ἐπανέστηο ἐν πλείους γεγόνασι ταῖς Ἐκκλησίαις αἱ θλίψεις τῶν μνημονευομένων ἀφʼ οὗ τό Εύαγγελιον τοῦ Χριστοῦ καταγγέλλεται. Ὧν τὰ καθʼ ἕκαστον διηγεῖσθαι ύμῖν παραιτούμεθα, μὴ ποτε τὸ τοῦ λόγου ἡμῶν ἀσθενὲς τὴν ἔναργειαν τῶν κακῶν ύπεκλύση· καὶ ἅμα οὐδὲ ἡγούμεθα ὑμᾶς όιδασκαλίας προσδεῖσθαι, τήν ἀλήθειαν τῶν πραγμάτων πάλαι τῇ φήμῃ δεδιδαγμένους. Κεφάλαιον δὲ τοῦ κακοῦο οἱ λαοὶ, τοὺς τῶν προσευχῶν καταλιπόντες οἴκους, ἕν ταῖς ἐρήμοις συνάγονται. Θέαμα ἐλεεινόν, γυναῖκες, καὶ παιδιά, καὶ γέροντες, καὶ οἱ ἄλλως ἀσθενεῖς, ἐν ὄμβροις λαβροτάτοις, καὶ νιφετοῖς καὶ ἀνέμοις καὶ παγετῷ τοῦ χειμῶνος, ὁμοίως δὲ καὶ ἐν θέρει ὑπὸ τὴν φλόγα τοῦ ἡλίου ἐν τῷ ὑπαίθρῳ ταλαιπωροῦντες. Καὶ ταῦτα πάσχουσι διὰ τό τῆς πονηρᾶς ζυμης Ἀρείου γενέσθαι μὴ καταδέχεσθαι. 3. Ηῶς άν ὑμίν ταῦτα λόγος ἐναργῶς παραστήρ σειεν, εἰ μή αὐτὴ ἡ πεῖρα καὶ ἡ διά τῶν ὀφθαλμῶν θέα κινήσειειν ὑμᾶς πρός συμπάθειανς Ωστε παρακαλοῦμεν ὑμᾶς νῦν γοῦν χεῖρα ὀρέξαι ταῖς κατὰ τὴν ἀνατολὴν Ἐκκλησίαις εἰς γόνυ κλιθείσαις ἤδη, καὶ ἀποστεῖλαί τινας τοὺς τῶν μισθῶν ὑπομιμνήσκοντας τῶν ἀποκειμένων ἐπὶ τῇ ὑπομονῇ τῶν ὑπὲρ Χριστοῦ παθημάτων. Οὐ ’γὰρ τοσοῦτον ό συνήθης λόγος ἐνεργεῖν πέφυκεν, ὅσον ἡ ξένη φωνὴ ἐμποιεῖν τὴν παράκλησιν, καὶ ταῦτα παρά ἀνδρῶν γινομόνη πανταχοῦ ἐπὶ τοῖς καλλίστοις τῇ τοῦ Θεοῦ χάριτι γνωριζομένων, ὁποίους ὐμοὶς ἡ φήμη πᾶσιν ἀνθρὼποις περιαγγέλλει, ἀτρώτους κατὰ τὴν πίστιν διαμείναντας, ἄσυλον τὴν ἀποστολικὴν παρακαταθήκην διαφυλάξαντας. Ἀλλʼ οὐχὶ καὶ τὰ ἡμέτερα τοιαῦτα· ἀλλʼ ἔχομέν τινας ἐπιθυμία δόξης, καὶ τῇ μάλίστα καταστρεφουσῃ Χριστιανῶν ψυχὰς φνσιώσει, καταθαῤῥήσαντάς τινων καινοτομίας ῥημάτων, ὅθεν αἱ Ἐκκλησίαι σαθρωθεῖσαι, ὥσπερ ἀγγεῖα τήν αἱρετικὴν διαφθορὰν εἰσρυεῖσαν ἀραιωθέντα, ἐδέξαντο Ἀλλʼ ὑμεῖς, ὧ ἀγαπητοὶ ἡμῖν καί πεπιπόθητοι, γένεσθε τῶν μὲν τραυματιῶν ἰατροὶ, τῶν δὲ ὑγιαινόντων παιδοτρίβαι· τό μὲν νενοσηκὸς ὖγιάζοντες, τὸ δὲ ὑγιαῖνον ἀλείφοντες εἰς εὐσέβειαν.

### English translation (Claude)

To the Westerns. 1. Since the holy God promises a way out of every affliction to those who hope in him, even if we have been caught in the midst of a sea of evils and are tormented by waves raised against us by the spirits of wickedness, yet we hold out in Christ who strengthens us, and we have not slackened the vigor of our zeal for the Churches; nor, as in a storm when the surge overwhelms, have we despaired of safety and awaited our dissolution; but we still hold to the zeal possible for us, knowing that he too who was swallowed by the sea-monster, because he did not despair of himself but cried to the Lord, was deemed worthy of salvation. So we too, having come to the extremity of evils, do not let go of our hope in God, but look round on every side for his help. Hence we have now looked to you, most honored brothers, whom we often expected to appear to us in the time of our afflictions; but falling from our hope, we too said to ourselves: "I waited for one to grieve with me, and there was none; and for comforters, and I found none." For our sufferings are such that they have reached the ends of the inhabited world; and if, when one member suffers, all the members suffer with it, surely your compassion ought to have been moved toward us, who have long been in distress. For it is not nearness of place but conjunction in the Spirit that naturally creates intimacy; and this we have believed that we have with your love. 2. Why then has there been no letter of encouragement, no visit of brothers, nothing else of what is owed us by the law of love? For this is the thirteenth year since the heretical war rose against us, in which more afflictions have come upon the Churches than are recorded since the Gospel of Christ was proclaimed. We decline to tell you of them one by one, lest the weakness of our words weaken the vividness of the evils; and at the same time we do not think that you need teaching, having long since been taught the truth of the facts by report. The sum of the evil is this: the peoples, having left the houses of prayer, gather in the deserts. A pitiable sight: women, children, old men, and others who are otherwise weak, suffering in the open air in the most violent rains, in snows and winds and the frost of winter, and likewise in summer under the blaze of the sun. And they suffer this because they will not consent to share in the evil leaven of Arius. 3. How could words present these things to you vividly, unless experience itself and the sight of your own eyes should move you to sympathy? So we urge you now at least to stretch out a hand to the Churches in the East, now bowed to their knees, and to send some men to remind them of the rewards stored up for the endurance of sufferings for Christ. For a familiar voice does not naturally work as much as a stranger's voice produces encouragement, especially when it comes from men known everywhere by the grace of God for the noblest things, such as report proclaims you to be to all people: men who have remained unwounded in the faith, and have kept the apostolic deposit inviolate. But our affairs are not such. We have some who, from desire of glory and from the conceit that most of all overthrows the souls of Christians, have boldly ventured on innovations of words; whence the Churches, having become rotten, like porous vessels have received the heretical corruption flowing in. But you, beloved and longed-for, become physicians to the wounded and trainers to the healthy, healing what is sick and anointing what is healthy for godliness.

### Scripture references

- 1 Cor 10:13: allusion, medium confidence
- Eph 6:12: allusion, medium confidence
- Phil 4:13: allusion, high confidence
- Jonah 2:1: allusion, high confidence
- Ps 69:20 (68:21 LXX): quotation, high confidence
- 1 Cor 12:26: allusion, high confidence
- 1 Cor 5:6: echo, medium confidence
- 1 Tim 6:20: allusion, medium confidence

### Translation notes

- Staged ref 241 is Benedictine Letter 242 (to the Westerns). The "thirteenth year" of the heretical war dates from about 363/364. Quotations and allusions: 1 Cor 10:13; Eph 6:12; Phil 4:13; Jonah 2:1–2; Ps 69:20 (68:21 LXX); 1 Cor 12:26; 1 Cor 5:6–8 (leaven); 1 Tim 6:20 (deposit).

### Citation (SBL)

Basil, Ep. 242 (PG 32:900a–901d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/238/#p-242).

## Letter 243

- URL: https://sophiascriptura.com/fathers/basil-epistulae/238/#p-243
- Source: PG 32:904a–912a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil appeals to the bishops of Italy and Gaul to make the persecution of the orthodox in the East known to the Western emperor or to send visitors, describing exiled bishops, closed churches, and congregations drawn into Arian communion, and sends the presbyter Dorotheus.

### Greek text

ἓπίσχοπος Καισαρείας τῆς Καππαδοκίας. Ὀ Κύριος ἡμῶν Ἰησοῦς Χριστὸς σῶμα ἑαυτοῦ καταδεξάμενος ὀνομάσαι τὴν πᾶσαν τοῦ Θεοῦ Ἐκκλησίαν, και τοὺς καθʼ ἕνα ἡμῶν ἀλλήλων ἀποδείξας μέλη, ἔδωκε και ἡμῖν πᾶσι προς πάντας ἔχειν οἰκείως, κατὰ τὴν τῶν μελῶν συμφωνίαν. Διόπερ εἰ καὶ πλεῖστον ἀλλήλων διωρίσμεθα τοιῖς οἰκήσεσιν, ἀλλά τῷ γε λόγῳ τῆς συναφείας ἐγγὺς ἀλλήλων ὶσμέν- Ἐπεί οὖν οὐ δύναται ἡ κεφαλὴ τοῖς ποσίν εἰπεῖν, Χρείαν ὑμῶν οὐκ ἔχω, πάντως οὐδὲ ὑμεῖς ἀνέξεσθε ἀποποιησασθαι ἡμᾶς, ἀλλὰ τοσοῦτον συμπαθήσετε ἀμῶν ταῖς θλιψεσιν αἷς παρεδόθῃμεν διὰ τας ᾶμαρτίας ἡμῶν, ὅσον καὶ ἡμεῖς ουγχαίρομεν ὑμῖν ὁ δοξαζομένοις ἒν *ἦ εἰρήνῃ,ῇ ἐχαρίσατο ὑμῖν ὁ Κύριος. Ἤδη μὶν οὖν καὶ ἄλλοτε ἐπιβοησαμεῢα τήν ὑμετέραν ἀγάπην ιὶς ἀντίληψιν ἡμῶν καὶ auexit/star ἀλλα πάντως διὰ τό μὴ ἀναπληρωθῆναι τὴν ἐκδίκησιν, οὺ συνεχωρὴοητε διαναστῆναι πρὸς τὴν ἀντίληψιν. Ἐπίζητοῦριεν γὰρ μαλιστα μὲν καὶ αὐτῷ τῷ κρατοῦντι τῆς καθʼ ὑμᾶς οἰκουμένης φανερὰν γενέσθαι διὰ τῆς ὑμετέρας efflagitat; τὴν ἡμετέραν σύγχυσιν· εἰ δὶ τοῦτο δύσκολον, ἀλλʼ ὶλοεῑν τινας παρʼ ὑμῶν εἰς ἐπίσκεψιν καὶ παραμυθίαν τῶν θλιβομένων, ἶνʼ ὑφοαλμοῖς ὑποβάλωσι τὰ πάθη τῆς ἀνατολῆς, άπερ ἀκοαῖς ἀδύνατον παραδέξασθαι, τῷ μηδένι λόγον εὑρίσκεσθαι ἐναργῶς παριστῶντα ὑμῖν τὰ ἡμέτερα. Et. Διωγμὸς κατελειληφεν iui, ἀδελφοὶ τιμιώτατοι, καὶ διωγμῶν ὸ βαρύτατος. Λιώκονται γὰρ ποιμινῐς, ἳνα ὃιασκορπισῦὼσι τά ποίμνια. Καὶ τό βαρύτατον, ὅτι οὔτε οἱμὲν κακούμενοι, ἐν πληροφορὶα μυφτυρίου τὰ πάθη δέχονται οὔτε οἱ λαοὶ ἐν μαρτνρων τάξει τοὺς ἀθλητὰς θεραπεύουσι, διὰ τὸ Χριστιανῶν ὃνομα τοῖς διώκουσι περικεῖσθαι. Ἐν ἐστιν ἔγκλημα νῦν σφοδρῶς ἑκὸικούμενον, ἡ ἀκριβὴς τήρησις τῶν πατρικῶν παραδόσεων Διά τούτο ἀπελαύνονται μιν τῶν πατρίδων οἱ εὐο-ειὲεῐς πρὸς δί τὰς ἐρημίας μετοικίζονται. Οὐ πολιὰ τοῖς κριταῖς τῆς ἀδισ κίας αἰδέσιμος, οὐκ ἄσκησις εὐσεβείας, οὗ πολιτεία κατὰ τὸ Εὐαγγέλιον ἐκ νεότητος εἰς γῆρας διανυσθείσα. Ἀλλὰ κακοῦργος μὲν οὐδεὶς ἄνευ ἐλέγχων, καταδικάζεταιο ἐπίσκοποι δὲ ἀπὸ μόνης] συκοφαντίας ἑάλωσαν, καὶ μηδεμιᾶς ἀποδείξεως τοῖς ἐγκλήμασιν ἕπενεχθείσης ταῖς τιμωρίαις ἕκδίδονται. Τινὲς δι οὔτε ἐγνώρισαν κατηγόρους, οὔτε εἶδον δικαστήρια, οὔτε ἐσυκοφαντήθησαν τήν ἀρχὴν, ἀλλʼ ἀωρὶ τῶν νυκτῶν βιαίως ἁναρπασθίντες εἰς τὴν ὑπερορίαν ίφυγαδεύθησαν, ταῖς ἐκ τῆς ἐρημίας κακοπαθείαις παραδοθέντες εἰς θάνατον. Τὰ δὲ τούτοις ἑπόμενα γνώριμα παντὶ, κᾶν ἡμεῖς σιωττὴσωμεν φυγαὶ πρεσβυτέρων, φυγαὶ διακόνων, καὶ παντὸς τοῦ κλήρου λεηλασία. Ἀνάγκη γὰρ ἦ προσκυνῆσαι τῇ εἰκόνι, ἦ τῇ πονηρᾷ φλογὶ τῶν μαστίγων παραδοθῆναι. Στεναγμοὶ λαῶν, δάκρυον διηνεκὲς καὶ κατʼ οἴκους καὶ δημοσίᾳ, πάντων πρὸς ἀλλήλους ὀδυρομένων ἂ πάσχουσιν, Οὐδεὶς γὰρ οὕτω λίθινος τήν καρδίαν, ὥστε, πατρὸς στερηθεὶς, πράως φέρειν τὴν ὀρφανίαν. Ἦχος θρηνούντων ἐν πόλει, ἦχος ἕν ἀγροῖς, ἐν ὁδοῖς, ἐν ἐρημίαις. Μία φωνὴ ἐλεεινὰ πάντων καὶ σκυθρωπά φθεγγομένων, Ἐξῇρται χαρὰ καὶ εὐφροσύνη πνευματική. Εἰς πένθος ἐστράφησαν ἡμῶν αἱ ἑορταί· οἶκοι προσευχῶν ἔπεκλείσοησαν ἀργὰ τὰ θυσιαστήρια τῆς πνευματικῆς λατρείας. Οὐκέτι σύλλογοι Χριστιανῶν, οὐκέτι διδαaxe/1m προεδρίαι, ού διδάγματα σωτήρια, ού πανηγύρεις, ούχ ύμνῳδίαι, νυκτεριναι, ού τὸ μακάριον ἐκεῖνο τῶν ψυχῶν ἀγαλλίαμα. τὸ ἐπὶ ταῖς συνάξεσι καὶ τῇ κοινωνίᾳ τῶν πνευματικῶν χαρισμάτων ταῖς ψυχαῖς ἐγγινόμενον τῶν πιστευόντων εἰς Κύριον. Ἡμῖν πρέπει λέγειν, ὅτι Οὐκ ἔστιν ἓν τῷ καιρῷ τούτῳ ἄρχων, οὔτε προφήτης, οὔτε ἡγούμενος, οὔτε προσφορὰ, οὔτε θυμίαμα, ού τόπος τοῦ καρπῶσαι ἕνώπιον Κυρίου, καὶ εὑρεῖν ἕλεος. 3. Ταῦτα εἰδόσιν ἑπιστέλλομεν, διότι οὐδὲν μέρος ἐστὶ τῆς οἰκουμένης, ὃ τὰς ἡμετέρας λοιπὸν ἠγνόησε συμφοράς. Ὠστε ού διδασκαλίας ἕνεκεν τοὺς λόγους τούτους ποιεῖσθαι ἡμᾶς νομίζειν προσῆκεν, add“: τοῦ ύπομνησαι ὑμῶν τὴν ἐμμέλειαν. Οἴδαμεν γὰρ, ὅτι aiat οἶν ποτε ἐπιλάθοισθε ἡμῶν, ού μᾶλλόν 7, ᾖ ἡ μήτηρ τῶν ἐκγόνων τῆς κοιλίας αὐτῆς. AD.‘ ἐπειδὴ οἱ περιωδυνίᾳ τινὶ κατεχόμενοι διὰ τῶν στεναγμῶν κουφίζειν πως τὰς ἀλγηδόνας πεφύκασι, τοῦτο καὶ ἡμεῖς ποιοῦμεν οἷον ἀποσκευαζὸμιθα τῆς λύπης τὸ βάρος, διʼ ὧν πρὸς τὴν ὑμετιραν ἀγάπην τὰς πολυειδεῖς ἡμῶν συμφορὰς ign. γελλομεν, εἶ πως ἂν σφοδρότερον εἰς τὰς ὑπὲρ ἡμῶν· προσευχὰς κινηθέντες, δυσωπήσητε τὸν Κύριον διαλλαγῆναι ἡμῖν. Εἰ μὲν οὖν αἱ θλίψεις ἦσαν μοναι αἱ καταπονοῦσαι ἡμᾶς, κᾶν συνεβουλεύσαμεν ἑαυτοῖς τὴν ἡσυχίαν ἄγειν, καὶ χαίρεν τοῖς ὑπὲρ Χριστοῦ παθήμασιν, ἐπειδὴ Οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς την μέλλουσαν δόξαν ἀποκα· λυφθήσεσθαι εἰς ἡμᾶς· νῦν δε φοβούμεθα, μήποτε αὐξανόμενον τὸ κακὸν, ὥσπερ τις φλὸξ διὰ τῆς καιομένης ὕλης βαδίζουσα, ἐπειδὰν καταναλώσῃ τὰ πλησίον, ἅψηται καὶ τῶν πορῤῥω. Ἐπινέμεται γὰρ τὸ κακὸν τῆς αἱρέσεως καὶ δέος ἐστὶ, μη,τὰς ἡμετέρας Ἐκκλησίας καταφαγοῦσα, ἓρψη λοιπὸν καὶ ἐπὶ τὸ ὑγιαῖνον μέρος τῆς καθʼ ὑμᾶς παροικίας. Τάχα μὲν οὖν, διὰ τὸ παρʼ ἡμῖν πλεονάσαι τὴν ἁμαρτίαν, πρῶτοι παρεδόθημεν εἰς κατάβρωσιν τοῖς ὠμοφάγοις ὀδοῦσι τῶν ἐχθρῶν τοῦ Θεοῦ·° τάχα διδ καὶ μᾶλλον ἔστιν εἰκάσαι, ὃτι, ἐπειδὴ τὸ Εὐαγγέλιον τῆς βασιλείας, ἀπὸ τῶν ἡμετέρων τόπων ἀρξάμενον, εἰς πᾶσαν ἐξῆλθε τὴν οἶκουμένηνʼ διὰ τοῦτο ὁ κοινὸς τῶν ψυχῶν ἡμῶν ἐχθρὸς, τὰ τῆς ἀποστασίας σπέρο ματα, ἀπὸ τῶν αὐτῶν τόπων τὴν ἀρχὴν λαβόντα, εἰς πᾶσαν οἰκουμένην διαδοθῆναι φιλονεικεῖ. Ἐφʼ οῦς γὰρ ἔλαμψεν ὁ φωτισμός τῆς γνώσεως τοῦ Χριστοῦ, ἐπὶ τούτους ἕλθειν καί τὸ τῆς ἀσεβείας σκότος επινοεῖ. 4. ’Υμέτερα οὖν λογίσασθε τὰ πάθη ἡμῶν, ὡς γνήσιοι μαθηταὶ τοῦ Κυρίου. Οὐχ ὑπερ χρημάτων, οὐχ ὑπὲρ δόξης, οὐχ υπὲρ ἄλλου τινὸς τῶν προσκαίρων καταπολεμούμεθαʼ ἀλλʼ ὑπὲρ τοῦ κοινοῦ κτηματος, τοῦ πατρικοῦ θησαυροῦ τῆς ὑγιαινούσης πίστεως, ἑστήκαμεν ἀγωνιζόμενοι. Συναλγήσατς ἡμῖν ὦ φιλάδελφοι, ὅτι ἄποκέκλεισται μὲν παρʼ ἡμῖν τῶν εὐσεβούντων τὰ στόματα, ἤνοικται δὲ πᾶσα θρασεῖα καὶ βλάσφημος γλῶσσα τῶν λαλούντων κατᾶ τοῦ Θεοῦ ἀδικίαν. Οἱ στῦλοι καὶ τὸ ἑδραίωμα τῆς ἀληθείας ἐν διασπορᾷ · ἡμεῖς δὲ, οἱ διὰ σμικρότητα παροφθέντες, ἀπαῤῥησίαστοι. Ἀγωνιάσατι ὑπὲρ τῶν λαῶνʼ καὶ μὲ τὸ καθʼ ἐαυτοός σκοπεῖτε μόνον, ὅτι ἐν λιμέσιν εὐδίοις ὁρμίζεσθε, τῆς τοῦ Θεοῦ χάριτος πᾶσαν ὑμῖν σκέπην χαρισαμένης ἀπὸ τῆς ζάλης τῶν πνευμάτων τῆς πονηρίας. Ἀλλὰ καὶ ταῖς χειμάζομέναις τῶν Ἐκκλησιῶν χεῖρα ὄρίξαιι μήποτε, ἐγκαταλειφθεισαι, παντελῶς ύπομεινωσι τῆς πιστιως τὸ ναυάγιον* Στεξάνατε ἐφʼ ἡμῖν, ὅτι ὁ Μοντγενὴςβλασφημεῖταιι ξαιὶὸ ἀντιλέγων 0.73.; Em. “£611anμα τὸ ἅγιον ἀθετεῖτας, και ὁ δυνάμενος ἐλέγχειν ἀποὸιὼ· κεται. Πολυθεῖα κεκράτηκε. Μέγας Θεὸς παρʼ αὐτοῖς καὶ μικρός. Υιός, οὐχί φύσεως ὄνομα, ἀλλά τιμῆς τινος εἶναι «pocae/op ια νενόμισταυ τὸ Πνεῦμα τὸ ἅγιον ού συμπληρωτικὸν εἶναι τῆς ἁγίας Τριάδος, οὐδὲ κοινωνὸν τῆς θείας καὶ μακαριας φύσεως, ἀλλʼ ἔν τιτῶν ἐκ τῆς κτίσεως, εἰκῆ, καὶ ὡς ἔτυχε, Πατρὶ καὶ Υἰῷ προσερῥίθαι. Τίς δώσει τῇ κεφαλῇ μου fidem, καὶ τοῖς ὀφθαλμοῖς μου πηγὴν augures; καὶ κλαύσομαι τὸν λαὸν ἡμέρας πολλὰς, τὸν ταῖς πονηραῖς ταύταις διδασκαλίαις πρὸς τὴν ἀπώλειαν συνωθούμενον. Παρασύρονται τῶν ἀκεραιοτέρων αί ἀκοαί· εἰς συνήθειαν λοιπὸν ἦλθον τῆς αιρετικῆς δυσσεβείας. Συνεκτρέφεται τὰ νήπια τῆς Ἐκκλησίας τοῖς λόγοις τῆς ἀσεβείας. Τί γὰρ και finitimum; Βαπτίσματα παρ”ἐκείθοις, προπομπαὶ τῶν ἐξοδευόντων, ἐπισκέψεις τῶν ἀσθενούντων, παρακλήσεις τῶν λυπουμένων, βοήθειαι τῶν καταπονουμένων, ἀντιλήψεις παντοδαπαὶ, μυστηρίων κοινωνίαι· ἆ πάντα, διʼ ἐκείνων ἐπιτελούμενα, σύνδεσμος γίνεται τοῖς λαοῖς τῆς πρὸς αὐτούς ὁμονοίας ὥστε, μικροῦ χρόνον προελθόντος, μηδʼ εἰ γένοιτό τις ἄδεια, έλπιδα λοιπὸν εἶναι τούς 5. Τούτων ἕνεκεν πολλοὺς ἡμᾶς ἐχρῆν συνδραμεῖν πρός τὴν ὑμετέραν σεμνότητα, καὶ ἕκαστον τῶν ἑαυτοῦ πραγμάτων ἐξηγητὴν γενέσθαι. Νῦν δὲ καὶ αύτό τοῦτο δεῖγμα γενέσθω ύμῖν τῆς κακοπαθείας, ἐν ᾔ διάγομεν, ὅτι οὐδʼ ἀποδημίας ἐμὶν κύριοι. Εἰ ’γαρ τις καὶπρὸς τὸ βραχύτατον τῆς Ἐκκλησιας ἑαυτοῦ ἁποσταιη, ὶκδότους ἀφήσει τοὺς λαοὺς τοῖς ἒφεδρεύουσιν. Ἀλλά τῇ τοῦ Θεοῦ χάριτι ἕνα ἀπεστείλαμεν ἀντὶ πολλῶν, τὸν εὐλαβέστατον καὶ ἀγαπητὸν ἀδελφὸν ἡμῶν Δωροθεον . τὸν συμπρεσβύτερονο ὃς καί ὃσα διαπέφευγεν ἡμῶν τὰ γράμματα τῇ παρʼ ἑαυτοῦ διηγήσει δυνατὸς ἐστιν ἀναπληρῶσαι, παρηκολουθηκὼς πᾶσι μετά ἀκριβείας καὶ ζηλωτὴς ὑπάρχων τῆς ὀρθῆς πίστεως. ‘Ov προσδειῖ ξάμενοι ἐν ειρὴνῃ διὰ ταχέων ἡμῖν ἀποπέμψατε, ἀγαθὰ ἡμῖν εὐαγγέλια φέροντα τῆς σποῦδῆς ὑμῶν ἣν ἔχετε πρὸς τὸ ἀντιλαμβάνεσθαι τῆς ἀδελφότητος.

### English translation (Claude)

[To the bishops of Italy and Gaul … Basil,] bishop of Caesarea in Cappadocia. 1. Our Lord Jesus Christ, having deigned to call the whole Church of God his own body, and having shown each one of us to be members of one another, has granted to all of us to be on terms of intimacy with all, in keeping with the harmony of the members. Therefore, even though we are very far separated from one another in our dwelling places, yet by the principle of our union we are near to one another. Since, then, the head cannot say to the feet, "I have no need of you," surely you too will not bear to disown us; but you will sympathize with us in the afflictions to which we have been handed over for our sins as much as we rejoice with you as you glory in the peace the Lord has granted you. Already on another occasion we called upon your love for help and sympathy; but because the punishment had surely not yet been filled up, you were not permitted to rise up to help us. What we seek above all is that our confusion should be made plain, through your piety, to the very ruler of your part of the world; but if this is difficult, that some of you should come to visit and console the afflicted, so as to put before your eyes the sufferings of the East, which cannot be received by hearing, since no words can be found that would present our condition to you vividly. 2. Persecution has overtaken us, most honored brothers, and the heaviest of persecutions. For shepherds are persecuted, so that the flocks may be scattered. And what is heaviest of all is that neither do those who are ill-treated accept their sufferings with the assurance of martyrdom, nor do the peoples honor the contenders as martyrs, because the persecutors bear the name of Christians. One charge is now severely punished: the exact keeping of the traditions of the fathers. For this the godly are driven from their homelands and removed to the deserts. The judges of injustice have no respect for grey hairs, for the practice of godliness, for a life according to the Gospel lived from youth to old age. No criminal is condemned without proof; but bishops have been convicted on slander alone, and are handed over to punishment without any evidence being brought for the charges. Some have not known their accusers, nor seen a tribunal, nor even been slandered at all; but, seized violently at an untimely hour of the night, they have been driven beyond the frontier into exile, handed over to death by the hardships of the desert. What follows from this is known to everyone, even if we keep silent: banishment of presbyters, banishment of deacons, and the plundering of the whole clergy. For it is necessary either to worship the image or to be handed over to the cruel flame of the scourges. Groans of the peoples, tears without ceasing in homes and in public, all lamenting to one another what they suffer. For no one is so stony-hearted that, deprived of his father, he bears his orphanhood calmly. A sound of mourning in the city, a sound in the fields, on the roads, in the deserts; one voice of all, uttering pitiable and gloomy things. Joy and spiritual gladness have been taken away. Our feasts have been turned into mourning; houses of prayer have been shut; the altars of spiritual worship stand idle. No more assemblies of Christians, no more presidings of teachers, no saving teachings, no festal gatherings, no night hymn-singing, no more that blessed exultation of souls which arises in the souls of those who believe in the Lord at the assemblies and in the fellowship of spiritual gifts. It is fitting for us to say: "There is not at this time ruler, nor prophet, nor leader, nor offering, nor incense, no place to sacrifice before the Lord and find mercy." 3. We write this to those who know it, for there is no part of the world that is still ignorant of our calamities. So you should not think that we are using these words to teach you, but to remind your diligence. For we know that you would never forget us, any more than a mother would forget the offspring of her womb. But since those held fast by great pain naturally lighten their pains somehow through groans, we too do this, as it were unloading the weight of our grief by announcing our many kinds of calamity to your love, in the hope that, moved more strongly to prayer for us, you may prevail on the Lord to be reconciled to us. If, then, afflictions alone were weighing us down, we would have advised ourselves to keep quiet and to rejoice in sufferings for Christ, since "the sufferings of the present time are not worth comparing with the glory that is to be revealed to us." But now we fear lest the evil, as it grows, like a flame advancing through burning material, when it has consumed what is near, may lay hold of what is far off as well. For the evil of the heresy is spreading, and there is fear that, having devoured our Churches, it may then creep on to the sound part of your district too. Perhaps, because sin has abounded among us, we were handed over first to be devoured by the savage teeth of the enemies of God; but perhaps, and this is more likely to be guessed, since the Gospel of the kingdom, beginning from our regions, went out into the whole world, for this reason the common enemy of our souls strives to have the seeds of apostasy, taking their beginning from the same regions, spread throughout the whole world. For on those on whom the light of the knowledge of Christ shone, on them he plans that the darkness of impiety should come too. 4. Count our sufferings, then, as your own, as genuine disciples of the Lord. We are not being warred against for money, nor for glory, nor for any other temporary thing; but we stand contending for our common possession, the inherited treasure of the sound faith. Grieve with us, you lovers of the brothers, because among us the mouths of the godly have been shut, while every bold and blasphemous tongue of those who speak unrighteousness against God has been opened. The pillars and foundation of the truth are scattered; and we, who have been overlooked because of our insignificance, have no freedom to speak. Be in anguish for the peoples; and do not look only to your own affairs, that you are moored in calm harbors, the grace of God having granted you complete shelter from the storm of the spirits of wickedness. But stretch out a hand to the storm-tossed Churches too, lest, being abandoned, they suffer complete shipwreck of the faith. Groan for us, because the Only-begotten is blasphemed, and there is no one to contradict; the Holy Spirit is set at nought, and he who could refute is driven away. Polytheism has prevailed. Among them there is a great God and a small one. "Son" has been held to be the name not of a nature but of some honor; the Holy Spirit is held not to complete the Holy Trinity, nor to share in the divine and blessed nature, but to be one of the creatures, attached to the Father and the Son at random and by chance. "Who will give water to my head, and a fountain of tears to my eyes," and I will weep for many days for the people that is being driven to destruction by these evil teachings? The ears of the simpler are being led astray; they have now grown used to the heretical impiety. The infants of the Church are being nurtured on the words of impiety. For what are they to do? Baptisms are with them, escorts for those who depart this life, visits to the sick, consolation of those who grieve, help for the distressed, assistance of every kind, communion in the mysteries; all of which, being performed by them, becomes a bond of concord between the peoples and them; so that in a little while, even if some freedom should come, there will no longer be hope that those who have been held by long-continued error … 5. For these reasons many of us ought to have hastened to your reverence, and each to have become the interpreter of his own affairs. But now let this very thing be a proof to you of the hardship in which we live: that we are not even free to travel. For if anyone departed even for the shortest time from his Church, he would leave the peoples exposed to those lying in wait. But by the grace of God we have sent one in place of many, our most reverent and beloved brother Dorotheus, our fellow presbyter, who is able by his own account to fill in whatever has escaped our letter, since he has followed everything closely and is zealous for the right faith. Receive him in peace and send him back to us quickly, bringing us good news of your zeal to help the brotherhood.

### Scripture references

- Eph 1:23: allusion, medium confidence
- Rom 12:5: allusion, high confidence
- 1 Cor 12:21: quotation, high confidence
- 1 Cor 12:26: allusion, medium confidence
- Zech 13:7: allusion, medium confidence
- Lam 5:15: allusion, medium confidence
- Isa 49:15: allusion, high confidence
- Rom 8:18: quotation, high confidence
- Rom 5:20: echo, medium confidence
- Matt 24:14: echo, medium confidence
- 2 Cor 4:6: echo, medium confidence
- 1 Tim 3:15: allusion, high confidence
- Eph 6:12: echo, medium confidence
- 1 Tim 1:19: echo, medium confidence
- Ps 75:5 (74:6 LXX): echo, medium confidence
- Jer 9:1 (8:23 LXX): quotation, high confidence

### Extrabiblical texts

- Pr Azar 15 (Prayer of Azariah and Song of the Three Young Men): quotation, medium confidence

### Translation notes

- Letter 243 (to the bishops of Italy and Gaul). The beginning of the heading is lost in the scan ("…"; the bracketed words supply the sense), and the end of section 4 breaks off in mid-sentence ("…"). "The image" that must be worshiped is Basil's figure for the Arian creed imposed by the emperor Valens (compare Dan 3). Basil's description of his opponents' doctrine ("a great God and a small one") is translated as he states it. Quotations and allusions: Eph 1:22–23; Rom 12:5; 1 Cor 12:21 (quoted), 26; Zech 13:7 / Matt 26:31 (shepherds struck, flocks scattered); Lam 5:15 (feasts turned to mourning); Song of the Three Young Men 15 (Dan 3:38 LXX, "there is not at this time ruler, nor prophet"); Isa 49:15; Rom 8:18 (quoted); Rom 5:20; Matt 24:14; 2 Cor 4:6; 1 Tim 3:15 (pillar and foundation of the truth); Eph 6:12; 1 Tim 1:19 (shipwreck of faith); Ps 75:5 (speak unrighteousness against God, 74:6 LXX); Jer 9:1 (quoted).

### Citation (SBL)

Basil, Ep. 243 (PG 32:904a–912a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/238/#p-243).

## Letter 244

- URL: https://sophiascriptura.com/fathers/basil-epistulae/244/#p-244
- Source: PG 32:912b–924d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil explains to Patrophilus of Aegae how his breach with Eustathius of Sebaste came about, rebutting the charges of communion with Apollinarius and of deceit over the Nicopolitan creed, and listing the many creeds Eustathius has accepted, before asking whether Patrophilus remains in communion with him.

### Greek text

ιιατροφίλῳ, ἐπισκὸπῳ τῆς ἐν Αἰγεαῖς Ἐκκλησίας. 1. Ἐνέτυχόν σου τοῖς γράμμασιν, ἆ διὰ τοῦ ἀδελφοῦ ἡμῶν Στρατηγίου τοῦ συμπρέσβυτέρου ἀπἐστειλας, καὶ ἐνέτυχον ἡδέως. Πῶς γὰρ οὐκ ἔμελλον, καὶ παρά ἀνδρὸς συνετοῦ γεγραμμνοις, καὶ παρά καρδίας τὴν πρὸς πάντας ἀγάπην ἐκ τῆς ἐντολῆς τοῦ Κυρίου κατορθοῦν δεδιδαγμένηςς. Καὶ σχεδὸν ἐγνώρισα τῆς ἒν τῷ παρελθόντι χρόνῳ σιωπῆς τήν αἰτίαν. Ἀποροῦντι γὰρ ἐῴκεις καὶ ἓκθαμβουμὲνῳ, εἰ Βασίλειος, ἐκεῖνος, ὀ τοιῶσδε δουλεύσας ὲκ παιδὸς τῷ δεῖνι, ὀ τάδε ποιήσας ἐπὶ τῶν καιρῶν τῶνδε καὶ τάδε, ὁ τὸν πρὸς τοὺς μυρίους πόλεμον τῆς πρὸς τὸν ἕνα θεραπείας ἕνεκεν καταδεξάμενος· οὗτος νῦν ἔτερος γέγονεν ἐξ ἐτέρου, καὶ πόλεμον ἀντὶ τῆς ἀγάπης ἁνήρηται, καὶ ὅσα σῦλα ἐπέστειλας, ἱκανῶς τῆς ψυχῆς τὴν ἔκπληξιν ἐν τῇ παραλόγῳ τῶν πραγμάτων μεταβολῇ ἐνδεικνύμενος. Καὶ εἴ τι ἡμῶν καὶ καθήψω:on ἐδεξάμην τοῦτο δυσκόλως. Ού γὰρ οὕτως εἰμὶ ἀνονθέτητος, ὠς πρὸς τὰς ἀγαπητικάς ἐπιπλήξεις τῶν ἀδελφῶν δυσχεραίνειν. Τοσοῦτον γὰρ ἀπέχω τοῖς ἐπεσταλμένοις ἄχθεσθαι, ὥστε μικροῦ καὶ ἐγέλασα ἐπʼ αύτοῖς· εἱ, τοσούτων ὄντων καὶ τηλικούτων, ἃ ἡμῖν ἐδόκει τὴν πρὸς ἀλλήλους φιλίαν πρότερον βεβαιοῦν, αὐτὸς ἐπὶ μικροῖς τοῖς μέχρι σοῶ φθάσασι τηλικαύτην ἔγραψας τὴν ἔκπληξιν πεπονθέναι. Ἆρʼ οὖν καὶ σὺ τὸ τῶν πολι λῶν πέπονθας, οἶ, καταλιπόντες τῶν πραγμάτων ἐξετάζειν τὴν φύσιν, τοῖς ἀνθρώποις προσέχουσι, περὶ ὡν οἱ λόγοι, καὶ γίνονται οὐχὶ τῆς ἀληθείας πρόσωπον ἐν κρίσει, οὐ καλόν. 2. Πλὴν ἀλλʼ ἐπειδὴ Θεὸς πρόσωπον έν κρίσει ἀνθρώπου οὐ λαμβάνει, ἢν πρός τό μέγα δικαστήριον ἀπολογίαν παρεσκεύασα, ταύτην καὶ σοὶ γνωρίσαι οὗ παραιτήσομαι. Ὀτι οὐδὲν παρʼ ἡμῶν τὸ ἐξ ἀρχῆς, οὔτε μικρὸν οὔτε μεῖζον γέγονε τῆς διαστάσεως αἴτιον* ἀλλʼ ἅνθρωποι μισοῦντες ἡμᾶς, διʼ ἃς ἴσασιν προφάσεις αὐτοὶ (οὗ γὰρ ἐμὲ χρὴ λέγειν περὶ αὖτῶν οὐδὲν), συνεχεῖς ἐποιοῦντο τὰς διαβολάς. Καὶ ἅπαξ μὶν ταύτας καὶ δὶς ἀπεδυσάμεθαο. ὡς δε ἀπέραντον ἧν τό πρᾶγμα, καὶ οὐδὲν ὄφελος τῆς συνεχοῦς ἀπολογίας, ἡμῶν μὲν μακρὰν ἀπῳκισμένων, τῶν δὲ ψευδολόγων ἐγγύθεν ἐχόντων ταῖς καθʼ ἡμῶν τιτρώσκειν διαβολαῖς καρδίαν εὐκαταγώνιστον, καὶ οὗ δεδιδαγμένην τὴν ἑτέραν τῶν ἀκοῶν ἀκεραίαν φυλάττειν τῷ μὴ παρόντι· τῶν Νικοπολιτῶν ἀπαιτούντων τινὰ πληροφορίαν πίστεως (ὅ πάντως οὐδὲ ὑμεῖς ἠγνοῆσατε), ἔδοξεν ἡμῖν τὴν διακονίαν τοῦ γράμματος ὑποδέξασθαι. Ἐλογισάμεθα γὰρ δύο κατορθώσειν έν ταυτῷ· τούς τε Νικοπολίτας πείσειν μὴ κακῶς φρονεῖν πέρὶ τοῦ ἀνδρὸς, καὶ τῶν διαβαλλόντων ἡμᾶς ἐμφράξειν τά στόματα, τῆς κατά τὴν πίστιν συμφωνίας τάς ἑκατέρωθεν συκοφαντίας ἀποκλειούσης. Καὶ δὴ καὶ συγγέγραπτο μὲν ἠ πίστις, προσηνέχθη δε παρʼ ἡμῶν· ὑπεγράφη δέ· Ὠς ὑπεγράφη, καὶ χωρίον ὑπεδείχθη συνόδου δευτέρας, καὶ καιρὸς ἔτεροςο ὥστε καὶ τοὺς κατά τὴν παροικίαν ἀδελφοὺς ἡμῶν συνελθόντας ἑνωθῆναι ἀλλήλοις, καὶ γνησίαν καὶ ἄδολον τοῦ λοιποῦ εἶναι τήν κοινωνίαν. Ἡμεῖς μὲν οὖν ἀπηντήσαμεν κατά τὴν προθεσμίαν, καὶ οἱ σὺν ἡμῖν ἀδελφοὶ οἱ μὲν παρῆσαν, οἱ δὲ ἐπέρρεον, φαιδροὶ πάντες καὶ πρόθυμοι, ὡς έπὶ εἰρήνην τρέχοντες· καὶ γράμματα παρʼ ἡμῶν, καὶ ἡμεροδρόμοι σημαίνοντες, ὅτι πάρεσμενο καὶ γὰρ ἡμέτερον ἧν τὸ χωρίον τὸ ἀποδεδειγμένον εἰς ὑποδοχὴν τῶν συντρεχόντων, Ὠς δε ἐκ τοῦ έτέρου μέρους οὐδεὶς ἧν, οὔτε προτρέχων, οὔτε εὐαγγελιζόμενος τὴν παρουσίαν τῶν προσδοκωμένων οἱ δὲ παρʼ ἡμῶν ἀποσταλέντες ἐπανῆλθον κατήφειαν πολλὴν καὶ γογγνσμὸν τῶν ἐκεῖ διηγούμενοι, ὡς καινῆς πίστεως παρʼ ἡμῶν καταγγελθείσης· καὶ έλέγοντο διορίζεσθαι, ἧ μὴν μη ἐπιτρέψειν τῷ έπισκόπῳ αὐτῶν πρὸς ἡμᾶς διαβῆναι ο ἦλθε δέ τιςρκαὶ γράμμα φέρων ἡμῖν ἀφωσιωμένον, καὶ οὐδεμίαν ἕχον μνήμην τῶν ἕξ ἀρχῆς συγκειμένων· καὶὸ πάσης δέ μοι αἰδοῦς καὶ τιμῆς ἄξιος ἀδελφὸς Θεόφιλος, ἕνα τῶν αὐτῷ συνόντων ἀποστείλας, ἐδήλωσέ τινα, ἂ ἐνόμισε καὶ αὐτῷ ἐπιβάλλοντα εἶναι εἰπεῖν, καὶ ἡμῖν ἀκοῦσαι τρέποντα. Ἐπιστιῑλαι γὰρ οὔκ ἠξίωσεν, οὐ τὸν εκ τῶν γραμμάτων ἔλεγχον ὑφορώμενος τοσοῦτον, ὅσον φροντίζων τοῦ μή εὶς ἀνάγκην ἐλθεῖν προσειπεῖν ἡμᾶς ὡς ἐπισκόπους· πλὴν γε δὴ, ὅτι σφοδρὰ ἦν τὰ ῥήματα, καὶ ἀπὸ καρδίας ἔκθερμανθείσης ἐξενεχθέντα. Ἐπὶ τούτοις διελύθημεν κατησχυμμένοι, καὶ συμπεπτωκότες τῇ γνώμη, οὐκ ἔχοντες ὃ τι τοῖς ἄρωτῶσιν ἀποκρινούμεθα. Χρόνος δὲ οὐ πολὺς δν τῷ μέσῳ, καὶ ἀποδημία μέχρι Κιλίκων κάκεῖθεν ἐπάνοδος, καὶ γράμματα εὐθὺς, ἀπαγόρευσιν ἔχονῒὰ τῆς προς ἡμᾶς κοινωνίας. 3. Ἠ δὲ αἰτία τῆς ἆπορῥήξεως, ὅτι Ἀπολινᾶριῳ, φησιν, ἐπεστείλαμεν, καὶ τὸν ουρ-πρεσβύτερον ἡμῶν Διόδωρον ἔχομεν κοινωνικόν. Ἐγὼ δὴ ’Ᾱπολινάριον μὲν ἐχθρὸν οὐδέποτε ἡγησάμην, ἀλλʼ ἔστιν ἔφʼ οἶς καὶ αἰδοῦμαι τὸν οἶνδρα οὐ μὴν οὕτως ἐμαυτὸν τῷ ἀνθρώπῳ συνῆψα, ὥστε τὰ ἐκείνου ἓγκλὴματά αὐτὸς ὑποδέχεσθαι· ὅπου γε ἔχω τινὰ καὶ αὐτὸς ἔγκαλεῐν αὐτῷ, ἐντυχών τισι τῶν συνταγμάτων αὐτοῦ. Οὔ μὴν περὶ τοῦ [Ινεύματος τοῦ ἁγίου ἢ αἰτήσας αὐτὸν οἶδα βιβλίον, ἦ ἁποσταλὲν ὑποδεξάμενος, Ἀλλὰ πολυφωνότατον μὲν αὐτὸν ἀκούω πάντων συγγραφέων γεγενῆσθαι” ὀλίγοις δὲ ἐντετύχηκα τῶν συνταγμάτων αὐτοῦ· οὐδὲ γὰρ σχολή μοὶ ἔστι τᾶ τοιαῦτα διερευνᾶσθαι, καὶ ἅμα δυσχερὴς τις εἰμὶ πρόζ τὴν τῶν νεωτέρων παραδοχὴν, γε τὸ σῶμα οπλδὲ τῇ ἀναγνώσει τῶν θεοπνεὺο-των Flauo/Iw φιλοπόνως iul καθʼ ὄν δεῖ τρὸπον συγχωρεί παραμένειν. Τί 0ὖᾷ πρὸς ἐμὲ τοῦτο, εἴ τις συνέγραψέ τι μὴ ἀρέσκον τῷ δεῖνι; Καίτοι εἰ δεῖ ἄλλον ὑπὲρ ἄλλου τὰς dedit“ ὑπέχειν, ὁ ἐμοὶ ἐγκαλῶν ὑπὲρ Ἀπολιναριου ambio”γείσθω ἡμῖν, ὑπὲρ ’Λρείου τοῦ ἰδίου διδασκάλοις καὶ ὑπὲρ Ἀετίου τοῦ ἱὸίου αὐτοῦ μαθητοῦ. ’Πμεῖς δὲ οὔτε ἐδιδάχθημεν τι, οὔτε ἐμαθητεύθημεν τῷ δρὶ, οὗ τὰ ἐγκλήματα ἡμῖν πειοιτρέπουσι. MM: ρον δὲ, ὡς θρέμμα τοῦ μακαρίου Σιλουανοῦ, τό ἒξ ἀρχῆς ὑπεδεξάμεθα- νῦν δὲ καὶ ἀγαπῶμεν καὶ πέριέπομεν διὰ τὴν προσοῦσαν αὖτῷ τοῦλόγου χάριῦέ διʼ ἧς πολλοὶ τῶν ὶντυγχανόντων βελτίους γίνονται. 4. Ἐπὶ τούτοις τοῖς γράμμασι διατεθεὶς, ὣς εἰκὸς ἦν, καὶ ἐκπλαγεὶς πρὸς τήν οὕτω παράλογον κᾶε ἀθρόαν μεταβολὴν, οὐδὲ ἀντιφθέγξασθαι ἦδυνῆδῆῦ. Συνδέδετο μὲν γάρ μοι ἡ καρδία, παρεῖτο δὲ ᾗ γλῶπζ νεναρκήκει δὲ ἡ χείρ· καὶ ἔπαθον πάθος ψυχῆξ ἀγεννοῦς (εἰρήσεται γὰρ τάληθὲς, πλὴν ἀλλὰ, γνώμης ἄξιον)· μικροῦ καὶ εἰς μισανθρωπιῶ ‘9ἐπες-ον, καὶ πᾶν μοι ἦθος ὕποπτον ὲιομίσθη, καὶ εἶναι ἐν ἀνθρώπου φύσει τὸ τῆς ἁγῶπηζκαλδνξ ἀλλὰ ῥῆμα εἶλαι εὐπροσωπον καλλωπισμόν τινα παρέχον τοῖς κεχρημένοις, οὐ μὴν ἐνυπάρχειν κᾶθʼ ἀλήθειαν καρδίᾳ ἀνθρώπου τὴν διάθεσιν ταύτὴν. Εἰ γάρό δοκῶν ἐκ παιδὸς εἰς γῆρας βαθὺ Ἑπιμὲλὶιᾶῧ λογησάσοω. ἐαυτοῦ πεποιῆσθαι ἐκ τοιούτων προφάσεων οὕτω ῥᾳδίως ἐξηγριώθη, μηδὲν τῶν ἡμετέρων ὑπολογισάμενος, μηδὲ τὴν ἐν τῷ παρελθόντι πεῖραν τῆς οὕτως εὐτελοῦς διαβολῆς κυριωτέραν θέμενος· ἀλλʼ οἷόν τις πῶλος ἀδάμαστος, οὔπω φέρειν καλῶς τὸν ἀναβάτην δεδιδαγμένος, ἐκ μικρᾶς ὑποψίας ἀνεχαίτισε καὶ ἀπεσείσατο, καὶ χαμαὶ ξόῥιψεν οἷς πρότερον ἔπηγάλλετο · τί χρὴ περὶ τῶν ἄλλων ὑπονοεῖν, πρὸς οὓς οὔτε ἡμῖν τοσαῦτα τῆς φιλίας ἐστὶν ἐνέχυρα, οὔτε παρʼ αὐτῶν τοιαύτη τῆς τῶν τρόπων ἐπιμελείας ἐπίδειξις Ταῦτα κατʼ ἐμαυτὸν ἀνελίσσων ἓν τῇ ψυχῇ, καὶ συνεχῶς στρέφων ἐν τῇ καρδίᾳ, μᾶλλον δὲ ἀναστρεφόμενος ὑπʼ αὐτῶν τὴν καρδίαν, οὕτω δακνόντων με καὶ νυσσόντων διὰ τῆς μνήμης, οὐδὲν ἐκείνοις ἀπεκρινάμην τοῖς γράμμασιν · ούχ ὑπεροψία σιωπήσας (μὴ τοῦτο οἰηθῇς, ἀδελφέ · ού γὰρ ἀνθρώποις ἀπολογούμεθα, ἀλλὰ κατενώπιον τοῦ Θεοῦ ἔν Χριστῷ λαλοῦμεν) ἀπορίᾳ δὲ καὶ ἀμηχανίᾳ καὶ τῷ μὴ ἔχειν εἰπεῖν τι τῆς λύπης ἄξιον. 5. Ἐως ἐν τούτοις ἦμεν, ἐπικατὲλαβεν ἡμᾶς ἕτερα γράμματα πρὸς Δαζίζαν τινὰ γεγραμμένα δῆθεν, τῇ δι ἔληθεία πᾶσιν ἀνθρώποις ἑπεσταλμενα, ὡς δηλοῖ αὐτῶν ἠ οὕτως ὀξεῖα διάδοσις, ὡς ἐν ὀλίγαις ἡμέραις ἐν παντὶ μὲν τῷ Πόντῳ κατασπαρῆναι καὶ τὴν Γαλατίαν ἐπιδραμεῖν. Φασὶ δέ τινες, ὅτι καὶ Βιθυνούς διελελθόντες οἱ τῶν ἀγαθῶν τούτων ἄγγελοι μέχρις αὐτοῦ ἔφθασαν Ἑλλησπόντου. Τίνα δὲ ἧν τὰ καθʼ ἡμῶν πρὸς Δαζίζαν ἐπεσταλμένα, πάντως μὲν οἶδας. Ού γὰρ οὕτω σε μακρὰν τῆς ἑαυτῶν φιλίας τίθενται, ὥστε σε μόνον ἀγέραστον τῇς τιμῆς ἐκείνης καταλιπεῖν, Εἰ δὲ οὐκ ἦλθεν εἰς σε τὰ γράμματα, ἀλλʼ ἐγώ σοι ἀποστέλλω. Ἐν οἷς εὑρήσεις ἡμᾶς κατηγορουμένους, δόλον καὶ ῥᾳδιουργίαν, φθορὰν Ἐκκλησιῶν καὶ ψυχῶν ἀπώλειαν, καὶ τὸ πάντων, ὡς αὐτοὶ νομίζουσιν, ἀληθέστερον, ὅτι ἔγκάθετον ἐκείνην την προβολὴν τῆς πίστεως ἐποιησάμεθα, ού Νικοπολίταις διακονούμενοι, ἀλλʼ αὐτοὶ λαβεῖν δολερῶς ὁμολογίαν ἐπινοήσαντες. Τούτων μὲν οὖν κριτὴς Κύριος. Καὶ γὰρ τίς ἂν γένοιτο τῶν ἐν καρδίᾳ λογισμῶν ἐναργὴς ἀποδειξις; Ἐκεῖνο δὲ αύτῶν ἐθαύμασα, εἰ, ὅτι μὲν τῷ παρʼ ἡμῶν ἐπιδοθέντι βιβλίῳ ὑπέγραψαν, τοσαύτῃ κέχρηνται διαστάσει, ὥστε καὶ ὄντα καὶ μὴ ὄντα εἰς τὴν τῶν ἐγκαλούντων αὐτοῖς πληροφορίαν συμφύρειν· ὃτι δε ἐν τῇ Ῥώμη ἔγγραφος αὐτῶν ὁμολογία τῆς ἐν Νικαίᾳ πίστεως ἀπόκειται, τοῦτο οὐκ ἐννοοῦσιν· ούδέ ὅτι διὰ τῆς ἑαυτῶν χειρὸς ἐπέδωκαν τῇ ἐν Τυάνοις συνόδῳ τὸ ἀπὸ Ῥώμης βιβλίον, ὃ παρʼ ἡμῖν κατακειται, τὴν αὐτὴν ταύτην πίστιν ἔχον. Καὶ τῆς ἰδίας ἑαυτῶν δημηγορίας ἐπελάθοντο, ἣν εἰς τὸ μεσον καταστάντες τότε, ὠδύροντο μὲν την ἀπάτην, διʼ ἧς funale“. σαν συνθέσθαι τῷ τόμῳ τῷ παρά τοῦ nominare; Ευδοξίου συντεταγμένῳ διότι ταύτην ἐπενόησαν τοῦ σφάλματος ἐκείνου ἀπολογίαν, τό, ἀπελθόντας εἰς Ῥώμην, ἐκεῖθεν λαβεῖν τὴν τῶν Πατέρων πίστινε ἱνα, ἢν ἐποίησαν βλάβην ταῖς Ἐκκλησίαις τῇ πρὸς τό κακὸν συνθήκη, ταύτην ἐπανορθὼσωνται τῇ ἑπεισαγωγῇ τοῦ βελτίονος. Ἀλλʼ οἱ τὰς μακροτάτας Euroo δημίοις ὑπὲρ τῇς πίστεως ὑποσταντες, καὶ τὰ σοφὰ ταῦτα δημηγορήσαντες, νῦν λοιδοροῦνται ἡμᾶς, ὡς δολίως πορευομενους, καὶ ἐν σχήματι ἀγάπης τὰ τῶν ἕπιβουλευόντων ποιοῦντας. Δηλοί δὲ καὶ τά νῦν περιφερόμενα κατεγνωκέναι αὐτοὺς τῆς ἐν Νικαίᾳ πίστεως. Εἶδον γὰρ Κύζικον, καὶ μετʼ ἀλλης πίστεως ὶπανῆλθον, Β 6. Καὶ τί τὸ ἐν τοῖς ῥήμασιν εὖμετάθετον λέγω, πολλῷ μείζονας ἐξ αὐτῶν τῶν πραγμάτων τῆς ἐπὶ τὰ ἐναντία περιτροπῆς ἔχων τὰς ἀποδείξεις; Οἱ γὰρ πεντακοσίων ἐπισκόπων δόγματι κατʼ αὐτῶν ἐξενεχθέντι μὴ εἴξαντες, μηδὲ καταδεξάμενοι τῆς οἰκονομίας τῶν Ἐκκλησιῶν ἀποστῆναι, τοσούτων εἰς τὴν τῆς καθαιρέσεως αὐτῶν γνώμην συμφωνησάντων, διότι, φησὶν, οὐκ ἦσαν ΙΙνεύματος ἀγίου μέτοχοι, οὐδὲ Θεοῦ χάριτι τὰς Ἐκκλησίας οἰκονομοῦντες, ἀλλʼ ἀνθρωπίνῇ δυναστεία καὶ ἐπιθυμίᾳ δόξης κενῆς tr}. προστασίας ἁρπάσαντες· οὗτοι νῦν τούς παρʼ ἐκείνων χειροτονηθέντας ὡς ἐπισκόπους δέχονται. Οὓς ἐρώτησον ἀντʼ ἐμοῦ, εἰ καὶ τῶν ανθρώπων πάντων καταφρονοῦσιν, ὦς οὔτʼ ὀφθαλμοὺς ἐχόντων, οὔτʼ ὦτα, οὔτε καρδίαν αἰσθητικὴν, ὅσον γοῦν δύνασθαι συνιδεῖν τῶν γενομένων τὸ ἀνακόλουοον, ἐν τῇ ἑαυτῶν καρδίᾳ τίνα διάνοιαν ἔχουσι, Πῶς δύνανται δύο εἶναι ἐπίσκοποι, ὃ τε καθῃρημέ· νος ὑπὸ Εὗιππίου, καὶ ὀ παρʼ αὑτοῦ κεχειροτοο νημένος; τῆς γὰρ αὐτῆς χειρὸς ἔργον ἀμφότερα. “Ος, εἰ μὴ εἶχε την δεδομένην τῷ Ἱερεμίᾳ χάριν, κατασκάπτειν καὶ ἀνοικοδομεῖν, ἐκριζοῡν καὶ κατα· φυτεύειν, οὔτʼ ἂν ἐξερρίζωσε τοῦτον, οὔτʼ ἆν ἐκεῖνον ἐφύτευσεν. Εἰ δὲ τὸ ἕτερον αὐτῷ δίδως, συγχω· ρήσεις αὐτῷ καὶ τὸ ἕτερον. Ἀλλʼ εἷς σκοπὸς, ὡς ἔοικε, τὸ ἑαυτῶν ζητεῖν πανταχοῦ, καὶ φίλον μὲν ἡγεῖσθαι τὸν ταῖς ἐπιθυμίαις αὐτῶν συνεργοῦντα, πολέμιον δὲ κρίνειν, καὶ μηδεμιᾶς κατʼ αὐτοῦ διαβολῆς φείδεσθαι, τὸν ταῖς ἐπιθυμίαις αὐτῶν ἀνθιστάμενον. 7. Οἷαι γὰρ αὐτῶν καὶ αἰ νῦν κατὰ τῆς Ἐκκλησίας οἰκονομίαι; Φρικταὶ μὲν διὰ τὴν τῶν ποιούντων εὐκολίαν, ἐλεειναὶ δὲ διὰ τὴν τῶν πασχόντων ἀναισθησίαν. Εὐιππίου τέκνα, καὶ Εῦιππίου ἔκγονα διὰ πρεσβείας ἀξιοπίστου ἐκ τῆς ὑπερορίας μετακληθέντες εἰς τὴν Σεβάστειαν, ἐπιστεύθησαν τὸν λαὸν. Παρέλαβον τὸ θυσιαστήριον, ζύμη ἐγένοντο τῆςέκεῑ Ἐκκλησίας. Παρ ὧν ἡμεῖς μὲν ὡς ὀμοουσιασταὶ διωκόμεθα. Εὖστάθιος δὲ ὁ βαστάσας ἐν τῷ χάρτη ἀπὸῬώμῃς μέχρι Τυάνων τὸ ὁμοούσιον, οὗ· τος νῦν αὐτοῖς ἀνακέκραται ει καὶ ὃτι παραδεχθὴναι εἰς τὴν πολυπόθητον αὐτῶν κοινωνίαν οὐκ ἠδυνήθηο ἣ φοβηθέντων τὸ πλῆθος τῶν κατʼ αὐτοῦ συμφωνησάντων, ἧ αἰδεσθέντων τὸ ἀξιόπιστον. Τίνες γὰρ ἦσαν οἱ συνειλεγμένοι, καί πῶς μὲν χειροτονηθεὶς ἕκαστος, ἁπό ποίου δὲ τοῦ ἐξ ἁρχῆςβίου ἐπὶ ταύτην παρη ἦλθε τὴν δυναστείαν νῦν, ἐγὼ μεν μὴ ποτε οὕτω σχολάσαιμι, ὥστε τὰς ἐκείνων πράξεις ἐκδιηγεῖσθαι Ἔμαθον γὰρ προσεύχεσθαι Ὀπως ἂν μὴ λαλήσῃ τὸ στόμα μου τὰ ἔργα τῶν ἀνθρώπων αὐτὸς δὲ ἐρευνήσας μαθήσῃ· κᾶν σε διαφύγῃ, τὸν κριτὴν πάντως οὐ λὴ σεται. 8.Ὀ μέντοί πέπονθα πάθος, οῦ παραιτήσομαι και πρὸς τὴν σὴν ἐξειπεῖν ἀγάπην, ὄτι πέρυσιν, ἀσθὶνήσας πυρετῷ λαβροτάτῳ, καὶ ἐγγίσας μέχρις αὐτῶν τῶν πυλῶν τοῦ θανάτου, εἶτα ὑπὸ τῆς τοῦ ἀνακληθεὶς, δυσχερῶς εἶχον Θεοῦ φιλανθρωπίας πρὸς τὴν ἐπάνοδον, λογιζόμενος εἰς οἷα πάλιν ἔρχομαι κακά· καὶ κατʼ ἐμαυτὸν ἐσκόπουν, τί ποτε ἄρα ἐστὶ τὸ ἐν τῷ βάθει τῆς σοφίας ἀποκείμενον τοῦ Θεοῦ, διʼὃ ἐμοὶ πάλιν τῆς ἐν σαρκὶ ζωῆς ἠμέραι συνεχωρήθησαν, Ἐπειδὴ δὲ ἔγνων ταῦτα, ἐλογισάμην, ὅτι ἐβουλήθη ἡμᾶς ὁ Κύριος ἰδεῖν παυσαμένας τοῦ σάλού τὰς Ἐκκλησίας, ὃν ἔπαθον πρὸ τούτου ἐπὶ τῷ χωρισμῷ τῶν διὰ τὴν περιπεπλασμένην αὐτοῖς σεμνότητα πάντα πίστευομένων. ’Ἡ καὶ τάχα τονῶσαι μου τὴν ψυχὴν καὶ νηπτικωο τέραν πρὸς γε τὸ ἐφεξῆς καταστῆσαι ὁ Κύριος ἐβουλήθη,ὡς μὴ προσέχειν ἀνθρώποις, ἀλλά διὰ τῶνῡ εὐαγγελικῶν ἐντολῶν καταρτίζεσθαι, αἱ οὔτε καιροῖς οὔτε περιστάσεσιν ἀνθρωπίνων πραγμάτων συμμεταβάλλονται, ἀλλʼ αἱ αὑταὶ διαμένουσιν, ὡς προηνέχθησαν ἀπὸ τοῦ ἀψευδοῦς καὶ μακαρίου στὸματος, οὕτω δ ιαιωνίζου σαι. 9, Ἀνθρωποι δὲ ταῖς νεφέλαις ἐοίκασι, πρὸς τὸς τῶν πνευμάτων μεταβολὰς οὒιλοτε κατʼ ἄλλο μέρος τοῦ ἀέρος ἔμφερομέναις. Καὶ μάλιστα δὴ οὗτοι, περὶ ὧνὸ λόγος, πολυτροπώτατοι τῶν εἰς ἡμετέραν πεῖραν ἡκόντων ἐφάνησαν. Εἰ μὲν καὶ εἰς τᾶ λοιπὰ τοῦ βίον πράγματα, εἴποιεν ἂν οὶ συμβεβιωκότες· ὃ δʼ οὖν ἐμοὶ ἐφάνη, τὸ περὶ τὴν πίστιν αὐτῶν ιύμετάθετον, οὐκ οῖδα μέχρι τοῦ νῦν ἓν ἄλλοις, οὕτε αὐτὸς ἱστορήσας, οὔτε ἀκούσας ἐτέρων. Ἀρείῳ κατηκολούθουν τὸ ἐξ ἀρχῆςδ μετέθεντο πρὸς Ἕρμογένην,τὸν κατὰ διάμετρον ἐχθρὸν ὄντα τῆς Ἀρείου κακοδοξίας, ὡς δηλοῖ αὒτὴ ἡ πίστιςῆ κατὰ Νίκαιαν παρʼ ἐκείνου τοῦ ἀνδρὸς ἐκφωνηθεῖσα ἒξ ἀρχῆς. Ἐκοιμηθη Ἑρμογένης, καὶ πάλιν μετέστησαν πρός Εύσέβιον, ἄνδρα κορυφαῖον τοῦ κατὰ Β”Ᾱρειον κύκλον, ὡς οἱ πειραθέντες φασίν, Ἐκεῖθεν ἐκπεσοντες διʼ ἃς δήποτε αἰτίας, πάλιν ἀνέδραμον εἰς τὴν πατρίδα, καὶ πάλιν τὸ Ἀρειανὸν ὑπεκρυπτον φρόνημα. Παριλθόντες εἰς τὴν ἐπισκοπὴν, ἶνα τὰ ἐν μέσῳ παραλίπω, ὅσας ἐξέθεντο πίστειςς Ἐπʼ Ἀγκύρας ἀλλην, ἑτέραν ἂν Σελευκείᾳ, ἑτέραν έν Κωνσταντινουπόλει, τὴν πολυθρύλλητον, ἂν Λαμψάκῳ ὶτέραν, (Ι) μετὰ ταῦτα τήν ἔν Νίκῃ ’ἧς Θράκης, νῦν πάλιν τὴν ἐν Κυζίκῳ· ἧς τὰ μὲν ἄλλα οὔκ ἐπίσταμαι, τοσοῦτον δὲ ἀκούω τὸ ὁμοούσιον κατασιγάοοωτες, τὸ κατʼ οὐσίαν ὅμοιον νῦν ἐπιφέρουσι, καὶτὰς εἰς Πνεῦμα τὸ οἷγιον βλασφημίας μετʼ Εὖνο‹ μίου συγγράφουσι. Τούτων δί τῶν πίστεων ἃς ἆπ· ηΡίθμησάμ-ην, εἶ καὶ μὴ πᾶσαι πρὸς ἀλλήλας ἔχουσιν ἐναντίως, ἀλλʼ οὖν τὸ εὐμετάβολον τοῦ τρόπον ὁμοίως συνιστῶσι, διὰ τὸ μηδέποτε αὐτούς ἐπὶ τῶν αὐτῶν ἱστάναι ῥημάτων. Ταῦτά ἔστιν ἀληθῆ, μυρίων ἑτέρων innatantes-irem. Ἐπειδὴ δὲ καὶ πρὸς {hu-ii δίέβησαν νῦν (Ην ἀξιοῦμεν ἀντιγράψαι διὰ τοῦ αύτοῦ ἀνδρὸς (λέγω δὲ τού συμπρεσβυτέρου ἡμῶν Στρατηyield, εἴτε ό αὐτὸς διέμεινας πρὸς ἦμᾶς, εἴτε καὶ ἡλλοιώθης ἀπὸ τῆς συντυχίας. Οὔτε γὰρ ἐκείνους εἰκὸς ἦν σιωπῆσαι, οὔτε αὐτὸν σὲ, τὸν ἡμῖν τοιαῦτα γράψαντα, μὴ οὐχὶ καὶ πρὸς ἐκείνους τῇ παρῥησίᾳ χρήςασθαι. Ei μὲν οὖν μένοις ἐν τῇ πρὸς ἡμᾶς κοινωνίᾳ. τοῦτο ἄριστον, καὶ εὗχῆς τῆς ἀνωτάτω ᾰίξιον εἰ δέ σε πρὸς ἑαυτοὺς μετέθηκαν, λυπηρὸν μέν· πῶς γὰρ οὐκ ἀθελφοῦ τοιούτου χωρισμὸςῖ Πλὴν εἰ καὶ μηδὲν ἄλλο, τὸ γοῦν φέρειν τὰς τοιαύτας ξπ· μίας παρʼ αὐτῶν ἐκείνων ἱκανῶς ἐγυμνάσθημεν.

### English translation (Claude)

To Patrophilus, bishop of the Church at Aegae. 1. I read the letter that you sent through our brother Strategius, the fellow presbyter, and I read it with pleasure. How could I not, since it was written by a man of understanding, and by a heart that has been taught to practice love toward all according to the Lord's command? And I almost recognized the reason for your silence in the past. For you seemed like someone at a loss and astonished, wondering whether Basil, the man who from boyhood had served So-and-so in such a way, who had done this and that at such and such times, who had accepted war with countless people for the sake of his devotion to one man, has now become another person instead of the one he was, and has taken up war in place of love; and all the other things you wrote, showing sufficiently the astonishment of your soul at the unaccountable change of affairs. And if you also rebuked us somewhat, I did not take it hard. For I am not so incapable of correction as to be vexed at the loving reproofs of the brothers. Indeed I am so far from being annoyed at what you wrote that I almost laughed at it: that, when there were so many and such great things which we thought had earlier confirmed our friendship with one another, you yourself should write that you had been so astonished at the small matters that have reached you. Have you then also suffered what happens to the many, who, giving up examining the nature of things, pay attention to the people the talk is about, and become respecters not of the truth but of persons, though "to respect persons in judgment is not good"? 2. Nevertheless, since God does not respect a man's person in judgment, I will not refuse to make known to you too the defense I have prepared for the great tribunal: that nothing, small or great, was done by us from the beginning to cause the separation; but men who hate us, for reasons they themselves know (for it is not for me to say anything about them), were continually slandering us. Once and again we cleared ourselves of these slanders. But when the matter had no end, and there was no use in continual defense, since we lived far away while the liars were close at hand to wound with their slanders against us a heart easily overcome, and not taught to keep one of its ears untouched for the one who is absent; when the Nicopolitans demanded some assurance about the faith (which surely you too were not unaware of), it seemed good to us to accept the service of writing the document. For we reckoned that we would achieve two things at once: persuade the Nicopolitans not to think badly of the man, and stop the mouths of those who slandered us, since agreement in faith would shut out the slanders on both sides. And so the creed was drawn up, it was presented by us, and it was signed. When it had been signed, a place was appointed for a second synod, and another time, so that the brothers of our district too might meet and be united with one another, and that their communion from then on might be genuine and without guile. We, then, came at the appointed time, and of the brothers with us some were present and others were streaming in, all cheerful and eager, as hurrying to peace; and letters went from us, and couriers announcing that we were there; for the place appointed for receiving those who were gathering was our own. But from the other side there was no one, neither coming ahead nor bringing news of the arrival of those we expected; and those we had sent returned telling of much gloom and murmuring among them, as though a new creed had been proclaimed by us; and they were said to have declared on oath that they would not allow their bishop to cross over to us. And someone came bringing us a letter that was a mere formality, with no mention of what had been agreed at the beginning; and our brother Theophilus, worthy of all respect and honor from me, sent one of those with him and made known certain things which he thought it fell to him to say and fitting for us to hear. For he did not think fit to write, not so much because he feared being convicted by a letter, as because he was anxious not to be obliged to address us as bishops; except that the words were violent, and uttered from a heated heart. Upon this we broke up, ashamed and dejected in mind, having no answer to give those who asked us. Not much time passed in between: a journey as far as Cilicia, the return from there, and at once a letter declaring the renunciation of communion with us. 3. And the cause of the breach is, he says, that we wrote to Apollinarius and have our fellow presbyter Diodorus in communion with us. Now Apollinarius I never considered an enemy; indeed there are respects in which I even respect the man; but I have not so joined myself to him as to take on myself the charges against him; since I myself also have something to charge him with, having read some of his writings. Yet I do not know that I either asked him for a book about the Holy Spirit or received one he sent. I hear that he has become the most voluminous of all writers; but I have read few of his writings; for I have no leisure to search into such things, and at the same time I am somewhat averse to accepting what is new, since my body does not even allow me to persevere diligently and in the proper way in reading the divinely inspired Scriptures. What has this to do with me, if someone has written something that does not please So-and-so? And yet, if one man must give account for another, let him who accuses me on behalf of Apollinarius give account to us on behalf of Arius, his own teacher, and on behalf of Aetius, his own disciple. But we were neither taught anything by, nor were we disciples of, the man whose charges they put upon us. Diodorus, as a nursling of the blessed Silvanus, we received from the beginning; and now we both love and cherish him for the grace of speech that is in him, through which many of those who meet him become better. 4. Affected by this letter as was natural, and astonished at so unaccountable and sudden a change, I could not even reply. For my heart was bound, my tongue failed, my hand was numbed; and I suffered the feeling of an ignoble soul (for the truth shall be told, though it deserves pardon): I almost fell into misanthropy, and every character seemed to me suspect; and I thought that the good of love did not exist in human nature, but was a fine-sounding word providing a kind of ornament to those who use it, and that this disposition did not truly dwell in the heart of man. For if he who seemed from boyhood to deep old age to have taken care of himself has been so easily turned savage on such pretexts, without taking any account of our affairs, nor counting the experience of the past as weightier than so cheap a slander, but, like an untamed colt not yet taught to carry its rider well, has reared up from a small suspicion, and thrown off and cast to the ground those in whom he formerly took pride, what must one suspect of others, with whom we have neither such pledges of friendship nor such display on their part of care for their character? Turning these things over in my soul, and constantly revolving them in my heart, or rather having my heart turned over by them, since they so bit and pricked me through memory, I made no reply to that letter; not keeping silent out of contempt (do not think that, brother; for we are not defending ourselves before men, but we speak in Christ in the sight of God), but out of perplexity and helplessness, and because I could say nothing equal to my grief. 5. While we were in this state, another letter overtook us, written supposedly to a certain Dazizas, but in truth addressed to all people, as is shown by its very rapid distribution, so that in a few days it was sown over the whole of Pontus and ran through Galatia. And some say that the messengers of these good tidings went through Bithynia too and reached as far as the Hellespont itself. What was written against us to Dazizas you surely know. For they do not set you so far from their friendship as to leave you alone without the honor of it. But if the letter did not come to you, I am sending it to you. In it you will find us accused of deceit and knavery, of corrupting the Churches and destroying souls, and, what they think the truest charge of all, that we put forward that creed as a trap, not serving the Nicopolitans, but devising to get a confession from them by deceit. Of these things the Lord is judge. For what clear proof could there be of the thoughts in the heart? But this I marveled at in them: that because they signed the book presented by us, they are in such a state of alienation as to mix up things true and false in order to satisfy those who accuse them; but they do not consider that their written confession of the faith of Nicaea is laid up at Rome; nor that with their own hands they handed to the synod at Tyana the book from Rome, which is preserved with us, containing this same faith. And they have forgotten their own public speech, in which, standing up in the midst at that time, they lamented the deception by which they were led to agree to the tome drawn up by the party of Eudoxius; for they devised this defense of that error: that they would go to Rome and receive the faith of the Fathers from there, so that the harm they had done the Churches by their agreement with evil they might set right by bringing in what is better. But those who endured the longest journeys abroad for the faith, and made those wise speeches, now revile us as walking in deceit, and doing the work of plotters under the guise of love. And what they are now carrying about shows that they have condemned the faith of Nicaea. For they have seen Cyzicus and come back with another creed. 6. And why do I speak of their changeability in words, when I have much greater proofs of their turning to opposites from their actions themselves? For those who would not yield to the decree of five hundred bishops issued against them, nor consent to withdraw from the governance of the Churches, though so many had agreed in the judgment for their deposition, because, they said, those bishops were not partakers of the Holy Spirit, nor governed the Churches by the grace of God, but had seized the leadership by human power and desire for empty glory: these men now receive as bishops those ordained by them. Ask them, instead of me, even if they despise all people as having neither eyes nor ears nor a heart able to perceive, at least so far as to see the inconsistency of what has been done, what thought they have in their own heart. How can there be two bishops, the one deposed by Euippius, and the one ordained by him? For both are the work of the same hand. Unless he had the grace given to Jeremiah, to pull down and to build up, to root out and to plant, he would neither have rooted out the one nor planted the other. And if you grant him the one, you will grant him the other too. But their one aim, it seems, is to seek their own everywhere, and to consider as a friend him who works with their desires, and to judge as an enemy, sparing no slander against him, him who opposes their desires. 7. For what are their present dealings against the Church like? Horrible because of the ease of those who do them, pitiable because of the insensibility of those who suffer them. Children of Euippius and descendants of Euippius, recalled from abroad to Sebaste by a trustworthy embassy, have been entrusted with the people. They have taken over the altar; they have become the leaven of the Church there. By these men we are persecuted as homoousiasts; and Eustathius, who carried the homoousion in the document from Rome as far as Tyana, is now blended with them; even though he could not be received into their much-desired communion, either because they feared the multitude of those who had agreed against him, or because they respected his credibility. For who those assembled were, and how each was ordained, and from what manner of life at the beginning he has now come to this power, may I never have such leisure as to recount their deeds. For I have learned to pray "that my mouth may not speak of the works of men"; but you, if you investigate, will learn; and even if it escapes you, it will certainly not escape the Judge. 8. But what I have felt I will not refuse to tell your love: that last year, having fallen ill of a most violent fever and come near to the very gates of death, and then being recalled by the love of God for humankind, I was distressed at my return, reckoning what evils I was coming back to; and I considered within myself what it could be that is stored up in the depth of the wisdom of God, for which days of life in the flesh were again granted to me. But when I learned these things, I reckoned that the Lord wished us to see the Churches at rest from the agitation they suffered before this at the separation of men who were trusted in everything because of the solemnity they had put on. Or perhaps the Lord wished to strengthen my soul and make it more watchful for the future, so as not to attend to men, but to be perfected by the commandments of the Gospel, which do not change with the times or with the circumstances of human affairs, but remain the same, as they were uttered from that truthful and blessed mouth, enduring forever. 9. But men are like clouds, carried now to one part of the sky and now to another by the changes of the winds. And these men of whom we speak have shown themselves the most changeable of all who have come within our experience. Whether in the other affairs of life, those who have lived with them could say; but such changeability about the faith as I have seen in them I know of in no others until now, neither having seen it myself nor heard of it from others. At first they followed Arius; they went over to Hermogenes, who was the diametrical enemy of the false belief of Arius, as is shown by the very creed that was first pronounced at Nicaea by that man. Hermogenes fell asleep, and again they went over to Eusebius, a leader of the circle of Arius, as those who have experience say. Having fallen from there, for whatever reasons, they ran back again to their homeland, and again kept the Arian opinion hidden. Having attained the episcopate, to omit what lies between, how many creeds have they set forth? Another at Ancyra, another at Seleucia, another at Constantinople, the much-talked-of one, another at Lampsacus, after that the one at Nike in Thrace, and now again the one at Cyzicus; of which I do not know the rest, but I hear only so much: that, passing over the homoousion in silence, they now bring in "like in essence," and write blasphemies against the Holy Spirit together with Eunomius. Of these creeds that I have listed, even if not all are contrary to one another, yet they all alike show the changeableness of their character, because they never stand by the same words. This is the truth, and countless other things are passed over. But since they have now gone over to you too, we ask you to write back through the same man (I mean our fellow presbyter Strategius) whether you have remained the same toward us, or have been altered by meeting them. For it was not likely that they would keep silent, nor that you, who wrote such things to us, would not use the same frankness toward them. If, then, you remain in communion with us, this is best, and worthy of our highest prayer; but if they have brought you over to themselves, it is grievous; for how could separation from such a brother not be? Yet, if nothing else, we have been well enough trained by those very men to bear such losses.

### Scripture references

- Prov 24:23: quotation, high confidence
- Gal 2:6: echo, medium confidence
- Deut 1:17: echo, medium confidence
- 2 Cor 2:17: quotation, high confidence
- 1 Cor 4:5: echo, low confidence
- Jer 1:10: allusion, high confidence
- Phil 2:21: allusion, medium confidence
- Ps 17:4 (16:4 LXX): quotation, high confidence
- Jude 1:12: echo, low confidence
- 1 Cor 5:6: echo, low confidence

### Translation notes

- Letter 244. The "one man" Basil had long served and who turned against him is Eustathius of Sebaste. Basil's account of Eustathius and his party is translated as he gives it. In section 5 the words before "Eudoxius" are garbled in the scan and translated by sense. In section 6 the scan reads "five hundred bishops" (πεντακοσίων); the number is uncertain. "Homoousiasts": compare Letter 226. The creeds listed in section 9 are those of the synods of Ancyra (358), Seleucia (359), Constantinople (360), Lampsacus (364), Nike (359), and Cyzicus (376). Quotations and allusions: Prov 24:23 (LXX, quoted); Matt 22:16 / Gal 2:6 (respect of persons); Deut 1:17; 2 Cor 2:17; 1 Cor 4:5; Jer 1:10; Phil 2:21 (seek their own); Ps 17:4 ("that my mouth may not speak of the works of men", 16:4 LXX); Jude 12 (clouds carried by winds); 1 Cor 5:6 (leaven).

### Citation (SBL)

Basil, Ep. 244 (PG 32:912b–924d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/244/#p-244).

## Letters 245, 246

- URL: https://sophiascriptura.com/fathers/basil-epistulae/244/#p-245
- Source: PG 32:925a–928a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil assures Theophilus that he still values his friendship, though he cannot follow those who have gone over to the opposing party; a second short letter encourages the Nicopolitans not to lose heart.

### Greek text

Θεοφίλῳ ἕπισκόπῳ. Α Πάλαι δεξάμενος τὰ παρά τῆς σῆς ἀγάπης γράμματα, ἀνέμενον διὰ γνησίου προσώπου eum» στεῖλαι, ἵνα καὶ ὅσα τὴν ἐπιστολὴν διαφύγῃ ό διακονος τῶν γραμμάτων ἀναπληρώσῃ. Ἐπεὶ οὖν παρεγένετο ἡμῖν ὁ ποθεινότατος καὶ εὖλαβἐστατος ἀδελφὸς ἡμῶν Στρατηγιος, αὐτῷ ἔνόμίσα δίκαιον εἶναι χρήσασθαι διακόνῳ, τῷ καὶ εἰδότι τὴν ἡμετέραν γνώμην, καὶ δυναμένῳ γνησίως τε ἅμα καὶ εὐλαβῶς διακονῆσαι τὰ παρʼ ἡμῶν. Γίνωσκε τοίνυν, ποθεινότατε ἡμῖν καὶ τιμιώτατε,- πολλοῦ ἀξίαν τίθεσθαι ἡμᾶς τὴν πρὸς σὲ ἀγάπην, ἧς, ἕνεκα μὲν τῆς κατά ψυχὴν διαθέσεως, οὐδεμίαν ὤραν ἀπολειφθεῖσιν ἑαυτοῖς συνεγνώκαμεν, εί καὶ ὅτι πολλα) καί μεγάλαι λυπης εὐλόγου γε· γόνασιν ἀφορμαί. Ἀλλʼ οὖν ἐκρίναμεν τοῦτο, ὥσπερ ἓν τρυτάνῇ, τὰ χρηστότερα τοῖς ἀηδεστέροις ἂντιτιθέν· τις, τῇ τῶν ἀμεινόνων ῥοπῇ προσθέσθαι τὴν γνώμην. Ἐπειδὴ δι τὰ πράγματα ἠλλοιώθη παρʼ ὧν ἣκιστα ίχρῆν τοῦτο γενέσθαι, συγγίνωσκε καὶ ἡμῖν ὀύχί τὴν γνώμην ἀλλοιωθείσιν, ἀλλὰ τὴν τάξιν μεταθεμένοις. Μᾶλλον δὲ ἡμεῖς μὲν ἰπὶ τῆς αὐτῆς μενοῦμεν τάξεως, ἕτεροι δὲ εἰσιν οἱ συνεχῶς μετοιτίθέμενοι, νῦν δῖ καὶ φανερῶς πρὸς τοὺς ἐναντίους αὑτομο· λοῦντες ὧν ὅσου ἀξίαν ἐτιθέμεθα τὴν κοινωνίαν, ἕως ἦσαν ἐπὶ τῆς ὑγιαινούσης μερίδος, οὐδὲ αὐτὸς ἀγνοεῖς. Νῦν δὲ, εἰ μήτε ἐκείνοις συνεπόμεθα, καὶ τοὺς τὰ αὖτά φρονοῦντας αὐτοῖς ἐκκλίνομεν, συγγνώμης ἂν δικαίως τύχοιμεν, μηδὲν προτιμότερον τῆς ἀληθείας καὶτῆς οἰκείας ἑαυτῶν ἀσφαλείας τιθέμενοι. ’ ΕΠΙΣἸὉΛΗ ΕΜς. Νικοπολίταις. Ὀταν ίδω Rati τὸ κακόν εὐοδούμενον, καὶ τὴν ὑμετέραν εὐλάβειαν κεκμηκυῖαν καὶ ἀπαγορεύου-ει σαν πρὸς τό συνεχὲς τῶν ἕπηρειῶν, ἀθυμίας πληροῦμαι. Ὀταν δὲ πάλιν τὴν μεγάλην χεῖρα τοῦ Θεοῦ ἐννοήσω, καὶ ὅτι οἶδεν ἀνορθοῦν τοὺς κατερῥαγμένονς, καὶ ἀγαπᾷν δικαίους, συντρίβειν δὲ ὑπερηφάνους, καὶ καθαιρεῖνἀπὸ θρόνων δυνάστάς· πάλιν μεταβαλών κουφότερος γίνομαι ταῖς ἐλπίσι καὶ οἶδα, ὅτι διὰ τῶν προσευχῶν ὑμῶν ταχεῖαν δείξει ἡμῖν 6 Κύριος τήν γαλήνην. Μόνον μὴ ἁποκάμητε ’προσευχόμενον ἀλλʼ ὧν λόγοις ἐστὶ διδάσκαλοι, τούτων ἐπὶ τοῦ παρόντος καιροῦ ἔργῳ πᾶσιν ἐναργῆ σπουδάσατε προθεῖναι τὰ ὑποδείγματα.

### English translation (Claude)

To Theophilus the bishop. Having received the letter from your love long ago, I was waiting to reply by a genuine person, so that whatever escaped the letter the bearer might fill in. Since, then, our most longed-for and most reverent brother Strategius has come to us, I thought it right to use him as minister, since he both knows our mind and is able to deliver our message genuinely and reverently. Know, then, most longed-for and most honored friend, that we value our love for you highly; as to the disposition of our soul we are not conscious of having fallen short of it for a single hour, even though many and great grounds for reasonable grief have arisen. Yet we decided this: setting, as on a balance, the better things against the more unpleasant, to add our judgment to the weight of the better. But since things have been changed by those by whom this should least of all have happened, forgive us too, not for having changed our judgment, but for having shifted our position. Or rather, we shall remain in the same position; it is others who are constantly shifting, and are now even openly deserting to the opponents. How highly we valued communion with them while they were on the sound side, you yourself know. But now, if we do not follow them, and avoid those who think as they do, we may justly obtain pardon, counting nothing more precious than the truth and our own safety. [Letter 246] To the Nicopolitans. When I see wickedness prospering, and your reverence weary and giving up before the continual abuse, I am filled with dejection. But when again I consider the great hand of God, and that he knows how to set up those who are cast down, and to love the righteous, but to crush the proud and to put down the mighty from their thrones, I change again and become lighter in my hopes; and I know that through your prayers the Lord will soon show us calm. Only do not grow weary in praying; but what you teach in words, strive at the present time to set before all as clear examples in deed.

### Scripture references

- Ps 146:8 (145:8 LXX): allusion, high confidence
- Luke 1:52: allusion, high confidence
- 1 Pet 5:6: echo, medium confidence
- Luke 18:1: echo, low confidence

### Translation notes

- Staged ref 245 holds Letter 245 (to Theophilus) and, from "[Letter 246]", Letter 246 (to the Nicopolitans). Those "constantly shifting" are Eustathius of Sebaste and his party. Allusions: Ps 146:8; Luke 1:51–52; 1 Pet 5:6 (mighty hand of God); Luke 18:1.

### Citation (SBL)

Basil, Ep. 245 (PG 32:925a–928a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/244/#p-245).

## Letter 247

- URL: https://sophiascriptura.com/fathers/basil-epistulae/244/#p-247
- Source: PG 32:928a–928c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil grieves over the violence suffered by the Nicopolitans, assures them that God's help will come soon, and tells them he has appealed to friends at court.

### Greek text

Νικοπολίταις. Ὀτε ἐνέτυχον τοῖς γράμμασι τῆς ὁσιότητος ὑμῶν, ὅσον ἐστέναξα καὶ ὠδυράμην, ὅτι καὶ ταῦτα τὰ κακὰ ταῖς ἐμαυτοῦ ἀκοαῖς ὑπεδεξάμην, πληγὰς μεν καὶ ὕβρεις εἰς ὑμᾶς αὐτοὺς, πόρθησιν δὲ οἴκων, καὶ ἐρήμωσιν πόλεως, καὶ πατρίδος ὅλης ἀνατροπὴν, διωγμὸν Ἐκκλησίας καὶ φυγὴν ἱερέων, ἐπανάστασιν λύκων, καὶ ποιμνίων διασποράν. Ἀλλʼ ἐπειδὴ ἐπαυσάμην τοῦ στεναγμοῦ καὶτῶν δακρύων, πρός τὸν ἐν οὐρανοῖς Δεσπότην ἀποβλέψας, οἶδα καὶ πέπεισμαι, ὃ καί ὑμᾶς γινώσκειν βούλομαι, ὄτι ταχεῖα ἔσται ἡ ἀντίληψις, καὶ οὐκ εἰς τέλος ἔσται ἡ ἐγκατάλειψις. Ὃ μὶν γὰρ πεπόνθαμεν, διὰ τὰς ἁμαρτίας ἡμῶν πεπόνθαμεν· τὴν δε αὑτοῦ βοήθειαν διὰ τήν περὶ τὰς Ἐκκλησίας ἑαυτοῦ ἀγάπην καὶ εὐσπλαγχίαν 6 φιλάνθρωπος ἐπιδ είξεται. Οὐ μέντοι παρελίπομεν καὶ παρόντες τοὺς ἐν δυνάμει καθικετεύοντες, καὶ ἐπὶ τοῦ στρατοπέδου τοῖς ἀγαπῶσιν ἡμᾶς ἐπιστέλλοντες ἐπισχεθῆναι τῆς ὀργῆς τὸν λυσσῶντα. Καὶ οἶμαι παρά πολλῶν ἣξειν αὐτῷ κατάγνωσιν, ἐὰν μὴ ἄρα 6 καιρὸς θορύβου πεπληρωμένος μηδεμίαν δῷ σχολὴν περί ταῦτα τοῖς ἐπὶ τῶν πραγμὰτων.

### English translation (Claude)

To the Nicopolitans. When I read the letter of your holiness, how I groaned and lamented that these evils too reached my ears: blows and insults to yourselves, plundering of houses and the desolation of a city, the overturning of a whole homeland, persecution of the Church and flight of priests, an uprising of wolves and scattering of flocks. But when I ceased from groaning and tears and looked up to the Master in heaven, I knew and am persuaded, and I want you also to know, that help will come swiftly and that the abandonment will not be to the end. For what we have suffered, we have suffered for our sins; but the Lover of humankind will show his help because of his love and compassion for his Churches. Yet we have not failed both to entreat those in power when present, and to write to those at court who love us, that the raging man may be checked in his anger. And I think that condemnation will come upon him from many, unless perhaps these times, full of turmoil, give those in charge of affairs no leisure for these things.

### Scripture references

- Acts 20:29: allusion, medium confidence
- John 10:12: echo, medium confidence
- Ps 9:18 (9:19 LXX): echo, low confidence

### Translation notes

- Letter 247. "The raging man" is probably the vicar Demosthenes. Allusions: Acts 20:29 (wolves); John 10:12 (scattered flock); Ps 9:18 (not forgotten to the end).

### Citation (SBL)

Basil, Ep. 247 (PG 32:928a–928c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/244/#p-247).

## Letter 248

- URL: https://sophiascriptura.com/fathers/basil-epistulae/244/#p-248
- Source: PG 32:928d–929b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks God that Amphilochius is spared the persecution raging in his own district, where a man named Asclepius died under blows for refusing communion with the intruded bishop, and offers to send him his book.

### Greek text

Ἀμφιλοχίῳ, ἐπισκόπῳ Ἰκονίου. Ὀταν μεν πρὸς τὴν ἡμετέραν αὐτῶν ἓπιθυμίαν ἀπίδωμεν, ἀχθόμεθα τοσοῦτον διῳκισμένοι τῆς εὐλοι- 6είας σου· ὅταν δὲ πρὸς τὸ εἰρηνικόν τῆς σαυτοῦ διαγωγῆς, εὐχαριστοῦμεν τῷ Κυρίῳ, τῶ ἑξελο-. μένῳ τὴν εὐλάβειαν σου ἀπὸ τοῦ ἐμπρησμοῦ τούτου, ὃς πλέον ἐπενείματο τὴν καθʼ ἧμας παροικίαν. Ἔδωκε γὰρ ἡμῖν κατὰ τὰ ἔργα ἡμῶν 6 δικαιὸκρίτης ἄγγελον Σατάν, ἱκανῶς ἡμᾶς κατακονδυλίζοντα, καὶ σφοδρῶς μὲν ἐκδικοῦντα τήν αἵρεσινο μέχρι τοσούτου δ 's τὸν πρὸς ἡμᾶς ἐξαγαγόντα πόλεμον, ὥστε μηδὲ αἵματος φείσασθαι τῶν εἰς Θεὸν πεπιστευκότων. Πάντως γὰρ οὐκ ἔλαθέ σου τὴν ἀγάπηνίβτι Ἀσκλὴπιός τις, διὰ τὸ μὴ ελέσθαι τὴν πρὸς τὸν Δωὴκ κοινωνίαν, τυπτόμενος παρʼ αὐτῶν ταῖς πληγαῖς ἐναπεθανε, μᾶλλον δε διὰ τῶν πληγῶν εἰς τὴς ζωὴν μετετέθη. ’Δκὸλουθα δε ἕκείνῳ πάντα οἴου γίνεσθαι τά λοιπά διωγμοὺς πρεσβυτέρων καὶ διδασκάλων, τά ἄλλάὸσα ἂν ποιήσειαν ἅνθρωποι τῇ ἔκ τῆς ἀρχῆς δυναστείᾳ πρὸς τὸ ἑαυτῶν βούλημα κεχρημένοι. Ἀλλὰ τούτων μεν τήν λύσιν ἡμῖν ὁ Κύριος ταῖς σαις εὐχαῖς δώσει, καὶ τὴν ὑπομονὴν· ὣστε βαστάσαι ἡμᾶς τὸ βάρος τῶν πειρασμῶν ἀξίως τῆς ἐπʼ αὐτὸν ἐλπίδος αὐτὸς δε καταξίου και ἐπιστέλλειν ἡμῖν συνεχῶς περὶ τῶν κατὰ σεαυτὸν. Κᾶν εὕρῃς τινά τὸν πιστῶς σοι δυνάμενον διακομίσαι τὸ πονηθεν ἡμῖν βιβλίον, καταξίωσον μεο ταστείλασθαι, ἶνα, τῇ σῇ ἐπικρίσει θαρρήσαντες, καὶ εἰς ἀλλων χεῖρας αὐτό διαπεμψώμεθα, Ἐῥρωμένος, εὔθυμος τῷ Κυρίῳ, ὖπερευχόμενος, χαρισθείης μοι καὶ τῇ τοῦ Κυρίου Ἐκκλησία χάριτι τοῦ Ἀγίου.

### English translation (Claude)

To Amphilochius, bishop of Iconium. When we look to our own desire, we are vexed at being so far separated from your piety; but when we look to the peacefulness of your life, we thank the Lord who has rescued your reverence from this conflagration, which has spread most over our district. For the righteous Judge has given us, according to our works, an angel of Satan, who buffets us sufficiently and champions the heresy vehemently, carrying his war against us so far as not to spare even the blood of those who have believed in God. For surely it has not escaped your love that a certain Asclepius, because he would not choose communion with Doeg, died under the blows they gave him, or rather was translated through the blows into life. Suppose that all the rest follows consistently with that: persecutions of presbyters and teachers, and whatever else men would do who use the power of office for their own will. But the Lord will give us release from these things through your prayers, and endurance, so that we may bear the weight of the trials worthily of our hope in him. And do you deign to write to us constantly about your affairs. And if you find someone who can faithfully carry the book we have labored over, deign to send for it, so that, emboldened by your judgment, we may also send it into other hands. In health and good spirits in the Lord, praying for us, may you be granted to me and to the Church of the Lord by the grace of the Holy One.

### Scripture references

- 2 Cor 12:7: allusion, high confidence
- 2 Tim 4:8: echo, medium confidence
- 1 Sam 22:18: allusion, low confidence

### Translation notes

- Letter 248. "Doeg" (compare 1 Sam 22; Ps 52) is Basil's name for the intruded Arian bishop; the "angel of Satan" is probably the vicar Demosthenes. "The book" is probably On the Holy Spirit. Allusions: 2 Cor 12:7 (angel of Satan buffeting); 2 Tim 4:8 (righteous Judge).

### Citation (SBL)

Basil, Ep. 248 (PG 32:928d–929b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/244/#p-248).

## Letter 249

- URL: https://sophiascriptura.com/fathers/basil-epistulae/244/#p-249
- Source: PG 32:929b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends a devout man who is moving to the addressee and asks for prayer.

### Greek text

’Δνεπίγραφος, ἐπʼ ἀνδρὶ εὖλαβεῖ. Συγχαίρω τῷ ἀδελφῷ τῷδε, καὶ τῶν ἐνταῦθα θορύβων ἀπαλλασσομένῳ, καὶ τὴν σῆν εὐλάβειαν καταλαμβάνοντι. Ἀγαθὸν γὰρ αὐτῷ ἕφόδιον πρὸς τὸν ἐφεξῆς αἰῶνα, τὴν μετά τῶν φοβουμένων τὸν Κύριον ἀγαθὴν διαγωγὴν,ἕξελέξατο.ον καὶ παρατιθέμεθά σου τῇ τιμιότητι, καὶ παρακαλῶ διʼ αὐτοῦ εὔχεσθαι ὑπερζτῆς ἐλεεινῆς ἡμῶν ζωῆς, ἶνα, ῥυσθέντες τῶν πειρασμῶν τούτων, ἀρξώμεθα δουλεύειν τῷ Κυρίῳ κατά τὸ Εὐαγγίλιον.

### English translation (Claude)

Without address, about a devout man. I rejoice with this brother, both that he is being freed from the turmoil here and that he is reaching your reverence. For he has chosen a good provision for the age to come: good living with those who fear the Lord. We commend him to your honor, and through him I urge you to pray for our pitiable life, so that, delivered from these trials, we may begin to serve the Lord according to the Gospel.

### Translation notes

- Letter 249.

### Citation (SBL)

Basil, Ep. 249 (PG 32:929b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/244/#p-249).

## Letter 250

- URL: https://sophiascriptura.com/fathers/basil-epistulae/244/#p-250
- Source: PG 32:932a–932d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Patrophilus that peace with men who have taken in heretical bishops at Sebaste is no real peace, and urges him to rebuke openly those who do not walk according to the truth of the Gospel.

### Greek text

ἀποκρίνεσθαι, τοσοῦτον λόγον εἷς, τὸ τῆς εἰρήνης καλὸν εἰ ἄν τῷ ὀνόματι τῆς εἰρήνης περίγροίφεται μόνῳ, καταγέλαστόν ἐστι, τόν ὃείνα καὶ τόν δεῖνα ἐκλεγομένους, τούτοις μόνον μεταδιδόναι τοῦ εἰρηνεύειν, ἑτέρους δὲ μυρίους ᾁποκλείειν τῆς πρὸς τὸ καλὸν κοινωνίας· εἰ ci": πρὸς τούς βλαβεροὺς συμφωνία ἕν εἰρήνης προσχήματι τᾲ τῶν πολεμίων τοὺς προσδεχομένους ἐργάζεται, σκόπει τίνες εἰσὶν, οἷς ἀνέμιξαν ἑαυτοὺς, οἳ τό ἄδικον μῖσος ἐμίσησαν ἡμᾶς, ἀλλʼ οἱ τῆς μερίδος τῶν ἀκοινωνήτων ἡμῖν· οὐδε γὰρ δέομαι νῦν ὀνομαστὶ μεμνῆσθαι. Οὗτοι καὶ ἐκλήθησαν παρʼ αὐτῶν εἰς τὴν Σιβάστιιαν, καὶ παρέλαβον τήν Ἐκκλησίαν, καὶ ἐλειτούργησαν ἐπὶ τοῦ θυσιαστηρίου, καὶ τοῦ ἰδίου ἄρτου παντὶ μετέδωκαν τῷ λαῷ, ἐπίσκοποι κηρυσσόμενοι παρὰ τῷ κλήρῳ, καὶ διὰ πάσης τῆς χώρας, ὡς ἅγιοι παρʼ αὖ· τῶν καὶ κοινωνικοὶ παραπεμπόμενοι. Ὧν εί χρὴ έλέσθαι τὴν μερίδα, καταγέλαστον ἐστιν ἐκ τῶν ὀνύχων ἄρχεσθαι, καὶ μή αὐταῖς αὐτῶν ταῖς κεραλαῐς προσδιαλέγεσθαι. Εἰ μὲν οὖν οὐδένα δεῖ καθόλου αἱρετικὸν νομίζειν, οὐδὲ ἐκτρέπεσθαι, ἀντὶ τίνος, εἰπέ μοι, σεαυτὸν ἀφορίζεις συ, καὶ ὑποστέλλῃ τήν τινων κοινωνίαν; εἰ δέ εἰσί τινες φευκτοὶ, κατὰ τὸν τῆς ἀκριβείας λόγον, εἰπάτωσαν ἡμῖν, οἱ -πάντα ἆκριεβῐς, τῆς ποίας εἰσὶ μερίδος, οὓς ἐκ τῆς Γαλατίας πρὸς ἑαυτοὺς προσηγάγοντο; Ταῦτα εἰ μὲν ἄξια λύπης σοι καταφαίνεται, τοῖς αἰτίοις τούτων λογίζου τὸν χωρισμόνο εἰ δὲ ἀδιάφορα κρίνεις, σύγγνωθι ἡμῖν μὴ καταδεχομένοις τῆς ζύμης γενέσθαι τῶν ἑτεροδιδασκαλούντων. Ὠστε, εἰ δοκεῖ, τῶν εὐπροσώπων ἐκείνων ἀφέμενος λόγων, ἓν πάσῃ παῤῥησίᾳ ἔλεγχε τοὺς μὴ ὀρθοποδοῦντας πρὸς τὴν ἀλήθειαν τοῦ Εὐαγγελὶου. “in; ᾁσεβειας, καὶ πυρὶ, καὶ σιδήρῳ, καὶ καιροῖς, καὶ desuetum, καὶ πᾶσι πρότερον ὁμόσε χωρητέον, ἦ τῆς ζύμης μεθεκτέον τῆς, πονηράς, καὶ συᾲιῐισὶταθετέεν τοῖς uoragi ἔχουσι· καὶ οὐδὲν οὕτω τῶν utiuti-raw φοβητέον, ὡς ἄλλο τι πρὸ Θεοῦ φοβηθῆναι, καὶ διὰ τοῦτο προδοῦως eum τι προ ωεου acclamatur, και οια τουτο προσου- aut ’περὶ τῆς πίστεως όγους, καὶ τῆς ἀληθείας. ἀληθείᾳ δουλεύοντας· οὗ δε τὸ λυποῦν ὑπόνοια καὶ φόβος ἀνεξέε ταστοης, βελτίων τοῦ τάχους ᾖ* μακροθυμία, καὶ τῆς αὗθαᾷξείαξ ἡ- συγκαταβασις Virmn ubi aperte 86’

### English translation (Claude)

[To Patrophilus, bishop of Aegae.] … to answer, I say only this much: if the good of peace is confined to the mere name of peace, it is ridiculous to pick out So-and-so and So-and-so and share peace with them alone, while shutting out countless others from fellowship in the good. But if agreement with harmful men under the pretext of peace does the work of enemies to those who receive them, consider who those are with whom they have mingled themselves, who have hated us with an unjust hatred: are they not those of the party that is not in communion with us? For I need not now mention them by name. These were invited by them to Sebaste, took over the Church, ministered at the altar, and gave of their own bread to all the people, being proclaimed bishops among the clergy and escorted through the whole country as holy and in communion. If one must choose their party, it is ridiculous to begin with the nails, and not to converse with the very heads. If, then, one must consider no one at all a heretic nor shun anyone, why, tell me, do you separate yourself and hold back from communion with some? But if some are to be shunned according to the principle of strictness, let them tell us, those who are strict in everything, to what party those belong whom they have brought over to themselves from Galatia. If these things seem to you worthy of grief, count the separation against those who caused it; but if you judge them indifferent, forgive us for not consenting to become part of the leaven of those who teach otherwise. So, if you please, drop those fair-seeming words, and with all frankness rebuke those who do not walk straight according to the truth of the Gospel.

### Scripture references

- 1 Cor 5:6: echo, medium confidence
- 1 Tim 1:3: echo, medium confidence
- Gal 2:14: allusion, high confidence

### Translation notes

- Letter 250. The scan has lost the heading and the opening of the letter ("…"). After the end of the letter the scan has a badly garbled passage on choosing fire and sword rather than sharing in evil leaven, with Migne's Latin mixed in; it is not part of Letter 250 in the standard text and is not translated. Those Basil refers to are Eustathius of Sebaste and his party. Allusions: 1 Cor 5:6–8 (leaven); 1 Tim 1:3 (teach otherwise); Gal 2:14 (walk straight according to the truth of the Gospel).

### Citation (SBL)

Basil, Ep. 250 (PG 32:932a–932d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/244/#p-250).

## Letter 251

- URL: https://sophiascriptura.com/fathers/basil-epistulae/251/#p-251
- Source: PG 32:933a–940a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks the church of Evaesae for rejecting slanders against him, exposes the inconsistency of Eustathius and his party, who now court the very bishops whose deposition they once rejected, and states that his own faith, baptism, and doxology in Father, Son, and Holy Spirit have never changed.

### Greek text

Τοῖς Εὗαισηνοῖς. Α 1. Εἰ καὶ πολὺ τὸ πλῆθος τῶν περιεχόντων ἡμᾶς πραγμάτων, καὶ φροντίσι μυρίαις συνέχεται ἡμῶν ἡ διάνοια, ὅμως οὐδέποτε τῆς μνήμης ἡμῶν ἐξεβαλομεν τὴν περὶ τῆς ὑμετέρας ἀγάπης μέριμναν, δεόμενοι τοῦ θεοῦ ἡμῶν διαμεῖναι ὑμᾶς ἐν τῇ πίστει, ἓν ᾗ ἑστήκατε καὶ καυχᾶσθε ἐπʼςὲλπίδι τῆς δόξης τοῦ Θεοῦ. Τῷ ὄντι γὰρ δυσεύρετον λοιπόν καὶ πάνυ σπάνιον ἰδεῖν Ἐκκλησίαν εἰλικρινῆ, μηδὲν ἐκ τῆς τῶν καιρῶν χαλεπότητος παραβλαβεῖσαν, ἀλλʼ ἀκεραίαν καὶ ἄθραυστον τήν ἀποστολικὴν διασώζουσαν διδασκαλίαν, οἱαν τὴν καθʼ ὑμᾶς ἔδειξεν ἐν τοῖς παροῦσι καιροῖς ό ἀναδεικνὺς τοὺς καθʼ ἑκάστην γενεὰν ἀξίους τῆς ἑαυτοῦ κλήσεως. Καὶ δῴη Κύριος ὑμῖν τὰ ἀγαθὰ Ἰερουσαλὴμ. τῆς ἄνω, ἀνθʼ ὧν τὰς ψευδεῖς καθʼ ἡμῶν διαβολὰς ἐπὶ τὰς τῶν ψευδολόγων κεφαλὰς ἀπεπέμψασθε, μὴ δόντες αὐτοῖς εἴσοδον ἐπὶ τὰς καρδίας ὐμῶν. Καὶ οῖδα καὶ πέπεισμαι ἐν Κυρίῳ, ὅτι ό μισθός ὑμῶν πολὺς ἓν τοῖς οὐρανοῖς, καὶ ἐπὶ τῇ πράξει ταύτῃ. Ἐλογίσασθε γὰρ τοῦτο σοφῶς παρʼ ἑαυτοῖς, ὅ καὶ ἔστι κατʼ ἀλήθειαν, ὅτι οἱ ἀνταποδιδόντες μοι πονηρά ἀντὶ καλῶν, καὶ μῖσος ἀντὶ τῆς ἀγαπήσεώς μου τῆς εἰς αὐτοὺς, διαβάλλουσί με νῦν ἐπʼ ἐκείνοις, εἰς ἆ αὐτοὶ εὑρίσκονται ἐγγράφους ὁμολογίας ἐκθέμενοι, 2. Καὶ οὐ μόνον εἰς ταύτην ἐνέπεσον τὴν ἐναντίωσιν, ἴδια ἕγγραφα ὑμῖν ἀντὶ κατηγορίας προφέροντες, ἀλλʼ ὁτι καὶ παμψηφὶ παρὰ τῶν συνελθόντων εἰς τὴν Κωνσταντινούπολιν καθαιρεθέντες, οὐκ ἐδέξαντο τήν καθαίρεσιν αὐτῶν, σύνοδον ἆθετούντων προσαγορεύοντες, καὶ μὴ καταδεχόμενοι ἐπισκόπους αὐτοὺς λέγειν, ἵνα μὴ τὴν κατʼ αὐτῶν ἐξενεχθεῖσαν ψῆφον κυρώσωσι. Καὶ τὴν αἰτίαν προσετίθεσαν τοῦ μὴ εἶναι αὐτοὺς ἐπισκόπους, διότι αἱρέσεως, φησὶ, πονηρᾶς προεστήκασι. Ταῦτα δὲ ἐγένετο πρὸ δέκα καὶ ἑπτὰ οὐχ ὅλων ἐτῶν. Ἦσαν δὲ οἱ ἕξαρχοι τῶν καθελόντων αὐτοὺς, Εὗὃοξιος, Εῦίππιος, Γεώργιος, Ἀκάκιος, καὶ οἱ λοιποὶ τῶν ὑμῖν ἀγνοουμένων. Oi δὲ νῦν κρατοῦντες τῶν Ἐκκλησιῶν, ἐκείνων εἰσὶ διάδοχοι· οἱ μὲν, ἀντʼ αὐτῶν χειροτονηθέντες, oi δὲ, ὑπʼ ἐκείνων αὐτῶν προαχθέντες. 3. Νῦν οὖν οἱ ἡμῖν τήν κακοδοξίαν ἐγκαλοῦντες εἰπάτωσαν ἡμῖν, πῶς μὲν κίρετικοὶ ἦσαν ἐκεῖνοι, ὧν τὴν καθαίρεσιν οῦκ ἐδέξαντο; πῶς δὲ ὀρθόδοξοι οῦτοι οἱ παρʼ ἐκείνων προαχθέντες, καὶ τὸ αὐτὸ φρόνημα τοῖς πατράσιν αὐτῶν διασώζοντιςς Εἰ μὲν γὰρ ὀρθὸὃοξος Εῦίππιος, πῶς οὐχὶ λαῑκός Εὐστάθιος, ὁ παρʼ ἐκείνου καθῃρημένου εἰ δὲ αἱρετικὸς ἐκείνος, πως κοινωνικὸς Εὐσταοίου νῦν, ὁ διὰ τῆς ἐκείνου χειρὸς προαχθείς; Ἀλλά παιδιαὶ αὗται, κατά τῶν Ἐκκλησιών τοῦ Θεοῦ παιζόμεναι, πρὸς τὸ ἑαυτῶν συμφέρον, καὶ διαβάλλειν ἀνθρώπους, καὶ πάλιν συνιστᾷν ἐπιχειρούντων. Tit. Βασιλείὸου τοῦ Παφλαγόνος θυσιαστήρια ἀνέτρεψε παριὼν τὴν Παφλαγονίαν Εὐστάθιος, καὶ ἐπὶ ἰδίων τραπεζῶν ἐλειτούργει ο καὶ νῦν ἱκέτης ἐστὶ Βασιλείὸου; ὥστε δεχθῆναι. Ἀφὼρισε τὸν εῦλαβἐστατον ἀδελφὸν Ἐλπίὸιον διὰ τὴν πρὸς τοὺς έν ’Λμασείᾳ συνάφειαν · καὶ νῦν ἱκέτης τῶν Ἀμασέων, ἐπιζητῶν αὐτῶν τὴν συνάφειαν. Τά κατά Εῦιππίου κηρύγματα καὶ ὑμεῖς αὐτοὶ ἐπίστασθε ὅπως ἦν φρικτά. Καὶ νῦν τοὺς τὰ ἐκείνου φρονοῦντας ἐπὶ ὀρθότητι ἀποσεμνύνει, μόνον ἐὰν εἰς τὴν τῆς ἀποκαταστάσεως αὐτοῦ σπουδὴν συνεργή σωσιν. Ἡμεῖς δὲ ὃιαβαλλόμεθα, οὐκ ἐπειδὴ ἡμεῖς ἀδικοῦμεν τι, ἀλλʼ ἐπειδὴ τοῦτο ἐνόμισεν εῦδοκίμησιν αὐτῷ φέρειν παρά τοῖς ἐν Ἀντιοχείᾳ. Οὐδὲ πέρυσιν ἐν τῆς Γαλατίας μετεστείλαντο, ὡς διʼ αὐτῶν δυνάμενοι τὴν παρρησίαν τῆς ἐπισκοπῆς ἀπολαβεῖν, τοιοῦτοί εἰσιν, οἴους ἴσασι μὶν καὶ οἱ πρὸς ὀλίγον συγγεγονότες αὐτοῖς. Ἐμοὶ δε μὴ παράσχοι ὁ Κύριος τοσαύτην σχολήν ποτε, ὥστε τὰς ἐκείνων πράξεις ἆπαριθμείσθαι. Πλὴν ἀλλʼ ὑπὸ δορυφόροις τοῖς τιμιωτάτοις αὐτῶν καὶ συμμύσταις παραπεμφθέντες, διεξῆλθον μὲν διὰ πάσης αὐτῶν τῆς χώρας τὰς τῶν ἐπισκόπων τιμὰς καὶ θεραπείας ἔχοντες· εἰσήχθησαν δε περιφανῶς εἰς τὴν πόλιν ἕκκλησιάσαντες μετὰ αύθεντίας. Παρεδόθη γὰρ αὐτοῖς ὁ λαὸς, παρεδόθη τὸ θυσιαστήριον. Οἱ, ἐπειδὴ μέχρι Νικοπόλεως προελθόντες οὐδὲν ἠδυνήθησαν, ὧν ἔπηγγεί· λαντο διαπράξασθαι, πῶς ἐπανῆλθον, καὶ πῶς ὤφθησαν κατὰ την ἐπάνοδον, ἴσασιν οἰ παρόντες. Οὕτως ἀεὶ πρὸς τὸ ἑαυτῶν συμφέρον πάντα ποιοῦντες φαίνονται. Εἰ δὲ λέγουσιν, ὃτι μετενόησαν, δειξάτωσαν αὐτῶν ἔγγραφον τὴν μετάνοιαν, καὶ ἁναθεματισμὸν τῆς ἓν Κωνσταντινουπόλει πίστεως, καὶ χωρισμὸν τῶν αἱρετικῶν, καὶμὴ ἐξαπατάτωσαν τοὺς ἀκεραιοτέρους. Καὶ τᾲ μεν ἕκείνων τοιαῦτα. 4. Ἡμεῖς δὲ, ἀγαπητοὶ ἀδελφοὶ, μικροὶ μεν καὶ ταπεινοὶ, οἱ αὐτοὶ δι ἀεὶ τῇ τοῦ Θεοῦ χάριτι, οὐδέποτε ταῖς μεταβολαῖς τῶν πραφμάτων συνδιετέθημεν. Πίστις παρʼ ἡμῖν οὐκ ἄλλη μὲν ἐν Σελευκείᾳ, άλλη δε ἄν Κωνσταντινουπόλει, καὶ ἄλλη ἐν Ζὴλοις, καὶ ἓν Λαμψάκῳ ἄλλη, καὶ ἰπὶ Ῥώμης ἑτέρα · καὶ ἡ νῦν περιφερομένη ού διάφορος παρὰ τὰς προτέρας, ἀλλὰ μία καὶ ἡ αύτὴ ἀεί. Ὠς γὰρ παρελάβομεν παρὰ τοῦ Κυρίου, οὕτω βαπτιζόμεθα ὡς -βαπτιζόμεθα, οὕτω πιστεύομεν · ὡς πιστεύομεν, οὕτω καὶ 605mγοῦμιν οὔτε χωρίζοντες Πατρός καὶ Υἰοῦ τὸ ἅγιον Πνεῦμα, οὔτε προτιθέντες Πατρός, ἡ πρεσβύτερον εἶναι τοῦ Υὶοῦ τό Πνεῦμα λέγοντες · ὡς αἰ τῶν βλασφήμων γλῶσσαι κατασκευάζουσι. Τίς γὰρ οὕτω τολμηρός, ὃς, τὴν Δεσποτικήν παρωσάμενος νου μοθεσὶαν, ἰδίαν τολμᾲ τοῖς ὀνόμασι τάξιν,ἐπινοείν; Ἀλλʼ οὔτε κτιστόν Αέγομεν τὸ Πνεῦμα, τό μετὰ llaτρός καὶ Υἱοῦ τεταγμένον · οὔτε δουλικὸν τολμῶμεν εἰπεῖν τό ἡγεμονικόν. Καὶ ὑμᾶς παρακαλοῦμεν μεμνημένους τῆς τοῦ Κυρίου ἀπειλῆς, τοῦ εἰπόντος, Πᾶσα ἁμαρτία καὶ βλασφημία ἀφεθήσεται τοῖς ἀνθρώποις · ἡ δὲ εἰς τὸ Πνεῦμα τὸ ἅγιον βλασφημία οὐκ ἀφεθήσεται, οὔτε ἐν τῷ νῦν αἰῶνι οὔτε ἐν τῷ μέλλοντι· φυλάξατε ἑαυτούς τῶν βλαβερῶν κατὰ τοῦ Πνεύματος διδαγμάτων. Στήκετε ἐν τῇ πίστει, περιβλέψατε εἰς τὴν οἰκουμένην ιʼ "' ι 'l"' 'l"" ““ ““”’““”Γʼ””’ καὶ ἴδετε, ὅτι μικρόν ἐστι τοῦτο τό μέρος τό νενοσηί κός · ἡ δε λοιπὴ πᾶσα Ἐκκλησία, ἡ ἀπὸ περάτων εἰς πέρατα δεξαμένη τό Εὖαγγέλιον, ἐπὶ τῆς ὑγιοῦς ἔστι τιοτηξιιιι summa» “mmo ιιιῆιὴι εὐχόμεθατῆςιιοινωνίας μῦ unm, ut ομυ ρίον ὑμῶν Ἰησοῦ Χριστοῦ τῇ δ adq; ωτι Ωον m ἑκάστῳ κατὰ τὴν πρᾶξιν αὑτοῦ.

### English translation (Claude)

To the people of Evaesae. 1. Even though the number of affairs surrounding us is great, and our mind is held fast by countless cares, we have never cast out of our memory our concern for your love, praying our God that you may remain in the faith in which you stand and boast in hope of the glory of God. For truly it is now hard to find and very rare to see a Church that is pure, not harmed at all by the difficulty of the times, but preserving the apostolic teaching unharmed and unbroken, such as he has shown yours to be in the present times, he who shows forth in each generation those worthy of his calling. And may the Lord give you the good things of the Jerusalem above, in return for your sending back the false slanders against us upon the heads of the liars, giving them no entry into your hearts. And I know and am persuaded in the Lord that your reward is great in heaven, for this deed too. For you reasoned wisely among yourselves, as is indeed the truth, that those who repay me evil for good, and hatred for my love toward them, are now slandering me for things to which they themselves are found to have set out written confessions. 2. And not only have they fallen into this contradiction, bringing forward their own documents to you as an accusation; but also, though they were deposed unanimously by those who assembled at Constantinople, they did not accept their deposition, calling it a synod of the godless, and refusing to call those men bishops, so as not to ratify the vote passed against themselves. And they added the reason why those were not bishops: because, they say, they lead an evil heresy. This happened not quite seventeen years ago. The leaders of those who deposed them were Eudoxius, Euippius, George, Acacius, and others who are unknown to you. Those who now hold power over the Churches are their successors: some ordained in their place, others promoted by those very men. 3. Now then, let those who accuse us of false belief tell us how those men were heretics whose deposition they did not accept, and how these are orthodox who were promoted by them and preserve the same mind as their fathers? For if Euippius is orthodox, how is Eustathius, who was deposed by him, not a layman? But if Euippius is a heretic, how is one who was promoted by his hand now in communion with Eustathius? But these are games, played against the Churches of God by men who, for their own advantage, set about now slandering people and now commending them. Eustathius, passing through Paphlagonia, overturned the altars of Basilides the Paphlagonian and ministered on his own tables; and now he is a suppliant of Basilides, to be received by him. He excommunicated the most reverent brother Elpidius for his union with those in Amasea; and now he is a suppliant of the Amaseans, seeking union with them. How dreadful his proclamations against Euippius were, you yourselves know. And now he extols as orthodox those who think as Euippius did, provided only they cooperate in his eagerness to be restored. We are slandered, not because we do any wrong, but because he thought this would win him favor with those in Antioch. And those whom they sent for last year from Galatia, thinking that through them they could recover the freedom of the episcopate, are such men as even those who have been with them a little while know. May the Lord never give me so much leisure as to enumerate their deeds. However, escorted by their most honored bodyguards and fellow initiates, they passed through their whole country receiving the honors and attentions due to bishops; and they were brought into the city with great display and held assembly with authority. For the people was handed over to them; the altar was handed over. And when they had advanced as far as Nicopolis and could accomplish none of what they had promised, how they returned, and how they were seen on the way back, those who were present know. So they always appear to do everything for their own advantage. And if they say that they have repented, let them show their repentance in writing, and an anathema of the creed of Constantinople, and their separation from the heretics; and let them not deceive the simpler. Such, then, are their affairs. 4. But we, beloved brothers, though small and lowly, are always the same by the grace of God, and have never changed along with the changes of affairs. With us there is not one creed at Seleucia, another at Constantinople, another at Zela, another at Lampsacus, and yet another at Rome; and the one now carried about is not different from the earlier ones, but is one and the same always. For as we received from the Lord, so we are baptized; as we are baptized, so we believe; as we believe, so we also give glory: neither separating the Holy Spirit from the Father and the Son, nor putting him before the Father, nor saying that the Spirit is older than the Son, as the tongues of the blasphemers make out. For who is so daring as to thrust aside the Lord's ordinance and dare to devise his own order for the names? But neither do we call the Spirit created, who is ranked with the Father and the Son; nor do we dare to call servile him who is sovereign. And we urge you, remembering the threat of the Lord, who said, "Every sin and blasphemy will be forgiven men; but blasphemy against the Holy Spirit will not be forgiven, neither in this age nor in the age to come," to guard yourselves against the harmful teachings against the Spirit. Stand fast in the faith; look around the world and see that this part which is sick is small; but the whole rest of the Church, which from end to end has received the Gospel, is in the sound … [doctrine] …

### Scripture references

- Rom 5:2: allusion, high confidence
- Gal 4:26: echo, medium confidence
- Matt 5:12: allusion, high confidence
- Ps 109:5 (108:5 LXX): allusion, medium confidence
- Matt 28:19: allusion, high confidence
- Matt 12:31: quotation, high confidence
- Matt 12:32: quotation, high confidence
- 1 Cor 16:13: quotation, high confidence

### Translation notes

- Letter 251. The end of the letter is garbled in the scan and only scraps can be read ("…"; "doctrine" is supplied by sense). The synod of Constantinople is that of 360. Basil's charges against Eustathius and his party are translated as he writes them. The order "as we are baptized, so we believe; as we believe, so we give glory" is Basil's rule for the Trinity, from Matt 28:19. Quotations and allusions: Rom 5:2; Gal 4:26; Matt 5:12; Ps 35:12 / 109:5 (evil for good, 34:12, 108:5 LXX); Matt 28:19; Matt 12:31–32 (quoted); 1 Cor 16:13.

### Citation (SBL)

Basil, Ep. 251 (PG 32:933a–940a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/251/#p-251).

## Letter 252

- URL: https://sophiascriptura.com/fathers/basil-epistulae/251/#p-252
- Source: PG 32:940a–940c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil invites the bishops of the Pontic diocese to the annual festival of the martyrs Eupsychius and Damas at Caesarea.

### Greek text

Ἐπισχόποις τῆς Ποντικῆς διοικήσεως. Μαρτύρων τιμαὶ πᾶσι μὶν περισπούδαστοι τοῖς επὶ Κύριον ἠλπικόσιν, ἐξαιρέτως δί ὑμῖν, τοῖς ὄφιτῆς ἀντιποιουμένοις, οἱ διὰ τῆς πρὸς τοὺς εὐδοκιμους τῶν ὁμοδούλων διαθέσεως τὴν πρὸς τὸν κοινόν Δεσπότην εὔνοιαν ἓπιδείχνυσθε · ἄλλως τι καὶ διὰ ἷὸ συγγενές τι ἔχειν τὸν ἐν ἀκριβείᾳ βίον πρὸς τούς διὰ καρτερίας τελειωθέντας. Ἐπεὶ οὖν ὶπισημότατοι μαρτύρων Εὗψύχιος καὶ Δάμας, καὶ ὁ περὶ αὐτοὺς χορὸς, ὧν ἡ μνήμη διʼ ἔτους παρὰ τῆς πόλεως ἡμῶν καὶ τῆς περιοικίδος πάσης τελεῖται, ὑπομιμνήσκει ὑμᾶς, τὸν ἴδιον ἑαυτῆς κόσμον, ἡ Ἐκκλησία, διὰ τῆς ἡμετέρας φωνῆς παρακαλοῦσα, τὴν ἀρχαίαν ἀπολαβεἰν τῆς ἐπισκέψεως ὑμῶν συνήθειαν. Ὠς οὖν ἐργασίας μεγάλης προκειμένης ὑμῖν ὲν λαῷ ἆπιζηο τοῦντι τὴν παρʼ ὑμῶν οἰκοδομὴν, χαὶ μισθόν ἐν τῇ τιμῇ τῶν μαρτύρων ἀποκείμενον, δέξασθε ἡμῶν τὴν ποιράχλησιν, καὶ ἐπινεύσατι πρὸς τὴν χάριν μικρῷπονῳ

### English translation (Claude)

To the bishops of the Pontic diocese. The honors paid to martyrs are eagerly sought by all who have hoped in the Lord, but especially by you, who lay claim to virtue, and who by your disposition toward the approved among your fellow servants show your good will toward the common Master; and above all because the life of strictness has a certain kinship with those who were perfected through endurance. Since, then, Eupsychius and Damas and the company with them are the most illustrious of martyrs, and their memorial is celebrated every year by our city and the whole surrounding district, the Church reminds you, her own adornment, through our voice, calling on you to resume the ancient custom of your visit. As, then, a great work lies before you among a people that seeks edification from you, and a reward is stored up in the honor of the martyrs, accept our invitation, and consent to the favor at the cost of a little labor …

### Translation notes

- Letter 252. The scan breaks off before the end ("…"). Eupsychius was martyred at Caesarea under Julian (362).

### Citation (SBL)

Basil, Ep. 252 (PG 32:940a–940c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/251/#p-252).

## Letter 253

- URL: https://sophiascriptura.com/fathers/basil-epistulae/251/#p-253
- Source: PG 32:940c–940d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends the presbyter Sanctissimus, returning from the West, to the presbyters of Antioch as a reliable reporter of Western goodwill and of what the situation requires.

### Greek text

Πρεσβυτιροις Ἀντιοχείας. Τήν μέριμναν, ἢν ἔχετε ὑπὲρ τῶν Ἐιχλησῶν τοῦ Θεοῦ, ἐν μέρει μὶν διαναπαύσει ό ποθεινότατος καὶ εὐλαβέστατος ἡμῶν ἀδελφὸς Σαγκτίσσιμος ὁ συμπρεσβύτερος, διηγησάμενος πάσης τῆς nam τὴν περὶ ἡμᾶς ἀγάπην τι καὶ διάθεσιν · ἓν μέρει δὲ καὶ διαναστήσει καὶ πλέον παροξυνεῖ, ὅσην σπονδὴν ἐπιζητιί τὰ παρόντα πράγματα, ὶναργῶς ῠμδ διʼ ἑαυτοῦ παραστήσας. Καὶ γὰρ τῶν μὶν alere ἕκαστος, ὥσπερ ἐξ ἡμισείας, ἡμῖν iuranti): καὶ τὰς γνώμας τῶν ἐκεῖσε ἀνδρῶν, καὶ τὴν κατάστάσιν τῶν πραγμάτων · αὐτὸς δὶ, ἱκανὸς ὢν καὶ προαίρεσιν ἀνδρῶν καταμαθεῖν, καὶ κατάστασιν πραγμάτων ἀκριβῶς διερευνήσασθαι, πάντα ὑμῖν ἐρεῖ, καὶ πρὸς πάντα χειραγωγήσει τὴν ἀγαθὴν σπουδὴν ὑμῶν. Ὥστε ἔχετε (ὸέίῦλ-ηννπρίπουσαντῇ τελείᾳ ὑμῶν προαιρέσει ἢν ἀεὶ ἐν ταῖς ὑπὲρ τῶν Ἐκκλησιῶν τοῦ θεοῦ μορὶμναις ἐδείξατε.

### English translation (Claude)

To the presbyters of Antioch. The anxiety you have for the Churches of God our most longed-for and most reverent brother Sanctissimus, the fellow presbyter, will in part relieve, by telling you of the love and good disposition of the whole West toward us; and in part he will rouse you and stir you up further, by setting before you vividly, in person, how much zeal the present situation requires. For of the others each has told us, as it were, only half of both the opinions of the men there and the state of affairs; but he, being able both to learn men's purposes and to examine the state of affairs exactly, will tell you everything, and will guide your good zeal in everything. So you have an occasion befitting your perfect purpose, which you have always shown in your anxieties for the Churches of God.

### Translation notes

- Letter 253. A phrase in the last sentence is garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 253 (PG 32:940c–940d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/251/#p-253).

## Letters 254, 255

- URL: https://sophiascriptura.com/fathers/basil-epistulae/251/#p-254
- Source: PG 32:941d–941b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends Sanctissimus with news of the West to Pelagius of Laodicea, asking his prayers; a second short letter, to Vitus of Carrhae, does the same.

### Greek text

Πελαγίῳ, ἐπισκόπει Λαοδικείας Συρίας. Παράσχοι ὁ Κύρίος ποτε και αὐτῷ μοι εἰς ὄψιν aea» τῇ ἀληθινῇ σου θεοσεβείᾳ, καὶ ὅσα ἑιελίπομιν τῷ γράμματι, ταῦτα ἀναπληρῶσαι ἡμᾶς τῇ παρουσίᾳ. Ὀψί γὰρ τοῦ γράφειν ἠρξάμεθα, καὶ πολλή ἡμῖν τῆς ἀπολογίας χρεία. Ἐπειδὴ δε πάρεστιν ὀ ποθεινότατος καί ιιῦωίέέστατοξΔ ἁδελφὸς Σαγκτίσσιμος ὁ συμπρισβὐτιρος, αὐτὸς πάντα διηγήσεταί σοι, τοί τι ἡμέτερα καὶ τὰ ἀπὸ τῆς Δύσεως. Καὶ ἐπʼ ἐκείνοις μὲν εὐφρανεί ο τὰς δὴ ἡμᾶς κατασχούσας ταραχὰς εἰπὼν, ῖσως προσθήσει τινὰ λύπην καὶ φροντίδα τοῖς ἤδη ἐναποκειμένας τῇ ἀγαθῇ σου καρδίᾳ. Οὐ μὴν ἄχρηστον τό λυπεῖσθαι ὑμᾶς τοὺς δυναμένους δυσωπεῖν τὸν Κύριον, Εἰς δέον γὰρ ἡμῖν ἀποβήσεται ἠ ὑμετέρα μέριμνα καὶ οἶδα ὅτι τευξόμεθα τῆς παρὰ τοῦ Θεοῦ ἀντιλήψεως, ἔχον· τες τὴνπαρὰ τῶν προσευχῶν ὑμῶν συνεργίαν. Ἐὰν δὲ σννεύξῃ ἡμῖν ἀπαλλαγὴν τῶν φροντίδων, καὶ προσθήκην τινὰ τῇ δυνάμει τοῦ σώματος ἡμῶν αἰτήσῃ, κατενοὸωσει ἡμᾶς ὀ Κύριος πρὸς τὸ τὴν επιθνμίαν ἡμῖν ἐκπληρωθῆναι, ’καὶ εἰς ὄψιν ἐλθεῖν τῇ κοσμιότητι σου (ωʼ ειιιΣΤοΑΗ me. Βίτῳ, ἐπισκοπῳ Καρρῶν. Εῖθε ἦν μοι δυνατὸν καὶ καθʼ exacta ἡμέραν ἐπιστέλλειν τῇ εὐλαβείᾳ σον. Ἀφʼ οὗ γὰρ εἰς πεῖραν ἦλθον τῆς ἀγάπης σον, πολὺν ἔχω τὸν ποθον μάλιστα μὲν τον συνὸιάγειν σοι, εὶ δέ μή, amant. Ο... α. Α.. -, λειν γοῦν καὶ δέχεσθαι γράμματα, ἱνα ἔχω και σε· μαίνειν τὰ κατʼ ἐμαυτὸν, καὶ μανθάνειν τὰ περὶ τῆς amoma; σον. Ἐπειδὴ δε οὐχ ὅσοι βουλομεθα ὑπάρχει ἡμῖν, ἀλλʼ ὅσα ο Κύριος δίδωσι, ταντα ὀφείλομεν δέχεσθαι μετʼ εὐχαριστίας· ηὐχαριστησαμιν τῷ ἁγιῳ Θεῷ παρασχομένῳ ἡμῖν ὑποθεσιν γραμμάτων πρὸς τὴν εὐλάβειαν σον, την ἄφιξιν τον ποθεινοτάταν και coniectat-ou ἁδελφον ἡμῶν Σαγατισσίμον τοῦ σομπρεσβυτίρον ὃς, πολὺν ὑποστὰς ἐν τῇ ὁδοιπορίᾳ τὸν κοπον, πάντα διηγήσεταί σοι μετ-ἀκριβείας ὅσα κανέὶαβεν ἐν τῇ Δνσει· ’Υπὲρ ὧν καί εὐχαριστεῖν ὀφείλομεν τῲ Rupta», καὶ προσκυνεῖν αὑτὸν, ἱνα ὃς» καὶ ἡμῖν τὴν αὐτὴν εἰρηνην, καὶ ἀπολάβωμεν ἀλλήλους μετʼ ἐλευθερίας. Πᾶσα-ι τὴν ἐν Χριστῷ ἀδελφότητα ἄσπασαί παρʼ ὴμῶν.

### English translation (Claude)

To Pelagius, bishop of Laodicea in Syria. May the Lord one day grant me too to come into the sight of your true piety, and to fill up in person what we have left out in our letter. For we have begun to write late, and we have great need of excuse. But since our most longed-for and most reverent brother Sanctissimus, the fellow presbyter, is here, he will tell you everything, both our affairs and those from the West. With the latter he will gladden you; but in telling of the troubles that have held us fast he will perhaps add some grief and anxiety to those already stored up in your good heart. Yet it is not useless for you to grieve, since you are able to prevail upon the Lord. For your anxiety will turn out to our good; and I know that we shall obtain help from God, having the cooperation of your prayers. And if you pray with us for release from our anxieties, and ask for some addition to the strength of our body, the Lord will direct us so that our desire may be fulfilled and we may come into the sight of your decency. [Letter 255] To Vitus, bishop of Carrhae. Would that it were possible for me to write to your reverence every day. For since I came to know your love by experience, I have a great longing, above all to live with you; but if not, at least to send and receive letters, so that I may show you my affairs and learn about your own. But since we do not have as much as we wish, but ought to accept with thanksgiving whatever the Lord gives, we have thanked the holy God for giving us an occasion for a letter to your reverence: the arrival of our most longed-for and most reverent brother Sanctissimus, the fellow presbyter, who, having endured much toil on the journey, will tell you exactly everything he found in the West. For this we ought to give thanks to the Lord and to worship him, that he may give us too the same peace, and that we may receive one another again with freedom. Greet from us all the brotherhood in Christ.

### Translation notes

- Staged ref 254 holds Letter 254 (to Pelagius of Laodicea) and, from "[Letter 255]", Letter 255 (to Vitus of Carrhae). A few words in Letter 255 are garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 254 (PG 32:941d–941b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/251/#p-254).

## Letter 256

- URL: https://sophiascriptura.com/fathers/basil-epistulae/251/#p-256
- Source: PG 32:944a–945a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sympathizes with a group of monks whose dwellings were burned after Easter by Arian opponents, and asks them to pray night and day for the peace of the Churches.

### Greek text

ὀῖς ποθεινοτάτοις καὶ εὐλαβεστάτοις ἀδελφοῖς συμπρεσβυτέροις Ἀκακίῳ, Ἀετίῳ, Παρλῴ καὶ Σιλουάνῳ, καὶ ἓνιλουίνιρεςῖ9),καὶ Λουκίῳ ιακόνοις καὶ λοιποῖς μονάζουσιν ἀδελφοῖς, Βασίλειος ἐπίσκοπος. Ἐγὼ, ἀκούσας τὸν βαρὺν ἐκεῖνον διωγμὸν ἐπαναστάντα sua, και ὅτι εὐθέως μετά τὸ Πάσχα οἱ εἱς κρίσεις καὶ μάχας νηστεύσαντες, ἐπελθόντες ὑμῶν ταῖς σκηναῖς, πυρὶ παρέδωκαν τοὺς πόνους ὑμῶν, ὑμῖν μὲν τὴν,ἐκ οὐρανοῖς οἰκίαν την ἀχειροποίητον εὐτρεπίζοντες, ἑαυτοῖς δὲ τὸ πῦρ θησαυρίζοντες, ᾧ εἰς τὴν καθʼ ὑμῶν ἐχρήσαντο βλάβην, ἐστέναξα μεν ἐπὶ τῷ συμβάντι, οὐχ ὑμῖν συναλγῶν, ἀδελφοὶ, μὴ γένοιτοῑ ἀλλὰ τοῖς οὕτω καταβαπτισθεῖρ σιν ὑπὸ τῆς κακίας, ὥστε μεχρι τοσούτου τὴν ἑαυτῶν πονηρίαν ἐκτεῖναι προσεδόκησα δι εὐθέως ἐφʼ ἑτοίμην καταφυγὴν τήν ἡμετέραν ταπείνωσιν πάντας ὑμᾶς δραμεῖσθαι καὶ ἄν ἰλπίδι εἶχον, ὅτι δώσει μοι ὁ Κύριος ἀνάπνευσιν τῶν συνεχῶν ὀδυνῶν ἐκ τοῦ περιπτύξασθαι ὑμᾶς, καὶ τὸν καλὸν ἱδρῶτα, ὃν ὑπὲρ τῆς ἀληθείας στάςετε, τῷ ἀργῷ τούτῳ σώματι ὑποδεξάμενος, ἕξειν τινὰ κοινωνίαν τῶν ἀποκειμένων ὑμῖν ἄθλων παρά τοῦ κριτοῦ τῆς ἀληθείας. Ἀλλʼ ἐπειδὴ τοῦτο μὲν οὐδʼ εἰς ἔννοιαν ὑμῖν ἦλθεν, οὐδε προσεδοκήσατέ τινα ἀνά.. παυσιν ἕξειν παρ;ἠμῶν, ἐπεθύμουν ὑποθέσεις γοῦν εὑρίσκειν συνεχεῖς τῶν πρὸς ὑμᾶς γραμμάτων, ἶνʼ, ὥσπερ οἱ τοῖς ἀγωνιζομένοις ὑποφθεγγομενοι, καὶ αὐτὸς τινα ὑμῖν διὰ γραμμάτων είς προτροπὴν τῆς ἀγαθῆς ὑμῶν ἀθλήσεως ἐνεβόησα. Ἐγένετο δί ἡμῖν οὐδὲ τοῦτο ῥᾴδιον δʼιά δύο προφάσεις μίαν μὲν, ὅτι οὐκ ᾔδειμεν ὅπου διάγετε · ἑτέραν δὲ, ὅτι οὐδὲ πολλοί εἰσιν παρʼ ἡμῶν πρὸς ὑμᾶς ἀπαίρονο τες. Ἀλλά νῦν ὁ Κύριος ἤγαγεν ἡμῖν τὸν ποθεινότατον καὶ εὐλαβέστατον ἀδελφὸν Σαγκτίσσιμον τὸν συμπρεσβύτερον, διʼ οὗ καὶ προσφθεγγόμεθα ὑμῶν τὴν ἀγάπ-ην, καὶ παρακαλοῦμεν προσεύχεσθαι ὑμᾶς ὕπερ ἡμῶν, χαίροντας καὶ ἀγαλλιωμένονς, ὅτι ὀ μισθὸς ὐμῶν πολὺς ἓν τοῖς οὐρανοῖς, καὶ ὡς ἔχοντας παρρησίαν πρὸς τὸν Κύριον, μὴ ἀνεῖναι νυκτὸς καὶ ἡμέρας βοῶντας πρὸς αὐτὸν, ὑπὲρ τοῦ παύσασθαι μὲν τὸν σάλον τῶν Ἐκκλησιῶν τοῦτον, ἀποδοθῆναι δὲ τοῖς λαοῖς τοὺς ποιμένας, ἐπανελθεῖν δὲ τήν Ἐκκλησίαν εἰς τὸ οἰκεῖον αὐτῆς ἀξίωμα. Πέπεισμαι γὰρ, ὅτι, ἐὰν εὑρεθῇ φωνή δυσωποῦσα τὸν ἀγαθὸνζβη, οὐκ εἰς μακρὰν ποιήσει τὰ ἒλέη αὐτοῦʼ ἀδελφότητα ἀσπάσασθε ἐξ ἡμῶν.

### English translation (Claude)

To the most longed-for and most reverent brothers, the fellow presbyters Acacius, Aetius, Paulus, and Silvanus, and Silvinus and Lucius, deacons, and the rest of the brothers, the monks, Basil the bishop. When I heard of that heavy persecution that rose up against you, and that immediately after Easter those who fast for quarrels and strife came upon your dwellings and gave your labors to the fire, preparing for you the house in the heavens not made with hands, while storing up for themselves the fire they used to harm you, I groaned at what had happened; not grieving for you, brothers (God forbid!), but for those so drowned in wickedness as to carry their evil so far. And I expected that you would all at once run to our lowliness as to a ready refuge; and I was in hope that the Lord would give me some breathing space from my continual pains through embracing you, and that, by receiving into this idle body the noble sweat that you shed for the truth, I would have some share in the prizes stored up for you by the Judge of truth. But since this did not even enter your minds, nor did you expect any rest from us, I wished at least to find frequent occasions for letters to you, so that, like those who shout encouragement to contestants, I too might call out something to you by letter to urge on your good contest. But not even this was easy for us, for two reasons: one, that we did not know where you were living; the other, that not many people set out from us to you. But now the Lord has brought us our most longed-for and most reverent brother Sanctissimus, the fellow presbyter, through whom we both address your love and urge you to pray for us, rejoicing and exulting because your reward is great in heaven; and, as having boldness before the Lord, not to cease crying to him night and day, that this storm of the Churches may cease, that the shepherds may be restored to the peoples, and that the Church may return to its own dignity. For I am persuaded that, if a voice is found to prevail upon the good God, he will not delay to show his mercies … Greet the brotherhood from us.

### Scripture references

- Isa 58:4: allusion, high confidence
- 2 Cor 5:1: allusion, high confidence
- Rom 2:5: echo, medium confidence
- Matt 5:12: allusion, high confidence
- Luke 18:7: allusion, medium confidence

### Translation notes

- Staged ref 255 is Benedictine Letter 256. Words are lost in the scan before the final greeting ("…"). Quotations and allusions: Isa 58:4 (fast for quarrels and strife); 2 Cor 5:1 (house not made with hands); Rom 2:5 (storing up); Matt 5:12; Luke 18:7 (crying day and night).

### Citation (SBL)

Basil, Ep. 256 (PG 32:944a–945a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/251/#p-256).

## Letter 257

- URL: https://sophiascriptura.com/fathers/basil-epistulae/251/#p-257
- Source: PG 32:945a–948d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells monks persecuted by the Arians that their reward will be greater than that of the martyrs under pagan persecutors, because their sufferings are not even honored as martyrdom, and urges them to stand firm though bishops are exiled and clergy betray the faith.

### Greek text

Μονάζονσι καταπονηθεῖσιν ύπὸ τῶν ’Λρειανῶν. *Λ κατʼ ἐμαυτὸν ἐφθεγξάμην, ἀκούσας περὶ του πειρασμοῦ τοῦ ἐπαχθέντος ὑμῖν παρά τῶν ἐχθρῶν τοῦ Θεοῦ, ταῦτα δὴ διὰ γράμματος ἀπαγγεῖλαι πρὸς ὑμᾶς καλῶς ἔχειν ἐνόμισα, ὅτι ἐν καιρῶ νομιζομένῳ εἰρηνεύεσθαι ἐκτήσασθε ἑαυτοῖς μακαρισμὸν, τόν ὑπὲρ τῶν διωκομένων ἕνεκεν τοῦ ὀνόματος τοῦ Χριστοῦ ἀποκείμενον. Ού γὰρ ἐπειδὴ ὄνομα προσηνὲς καὶ ἤπιον περίκειται τοῖς τά πονηρὰ ἐργαζομένοις, τούτου ἕνεκεν καὶ τὰ πράγματα νομίζειν χρὴ μη πολεμίων εἶναι. Χαλεπῶτερον γὰρ κρίνω ἐγὼ τὸν παρά τῶν ὁμοφύλων πόλεμον διότι τοὺς μὲν προκεκηρυγμένους ἐχθροὺς καὶ φυλάξασθαι ιον, τοῖς δὲ ἀναμεμιγμένοις ἡμῖν ἀνάγκη ἐκδόιόυς εἶναι πρὸς πᾶσαν βλάβην · ὂ καὶ ὑμεῖς πεπόνθατε. Ἐδιώχθησαν μεν γὰρ καὶ οἱ πατέρες ἡμῶν, ἀλλά παρὰ τῶν εἰδωλολατρούντων· καὶ διηρπάγη αὐτῶν ὁ βίος, καὶ οἶκοι ἀνετράπησαν, καὶ αὐτοὶ ἐφυγαδεύθησαν, παρὰ τῶν φανερῶς πολεμούντων ἡμῖν διὰ τὸ ὄνομα τοῦ Χριστοῦ. Οἱ δὲ νῦν ἀναφανέντες διῶκται μισοῦσι μὲν ἡμᾶς οὐδὲν ἧττον ἦ ἐκεῖνοι, εἰς δὲ τὴν τῶν πολλῶν ἀπάτην τὸ τοῦ Χριστοῦ προβάλλονται ὅνονα, ἱνα μηδὲ τὴν ἐκ τῆς ὁμολογίας παραμυθίαν ἔχωσιν οἱ διωκόμενοι, τῶν πολλῶν καὶ ἀκεραιοτέρων ἀδικεῖσθαι μὲν ἡμᾶς ὁμολογούντων, εἰς μαρτύριον δὲ ἡμῖν τόν ὑπὲρ τῆς ἀληθείας θάνατον μὴ λογιζομένων. Διόπερ ἐγὼ πέεπεισμαι μείζονα ὑμῖν ᾖ τοῖς τότε μαρτυροῦσι τὸν παρά τοῦ δικαίου κριτοῦ μισθὸν ἀποκεῖσθαι, εἴπερ ἐκεῖνοι καὶ τὴν παρά τῶν ἀνθρώπων ἀποδοχὴν ὁμολογουμένην εἶχον, καὶ τὸν παρά τοῦ Θεοῦ μισθὸν ἐξεδέχοντο, ύμῖν δὲ ἐπʼ ἴσοις τοῖς κατορθώμασιν αἱ παρά τῶν λαῶν τιμαὶ οὐχ ὑπάρχουσινο ὥστε εἰκός πολυπλασίονα ἀποκεῖσθαι ἓν τῷ μέλλοντι αἰῶνι τῶν ὑπὲρ τῆς εὐσεβείας πόνων τὴν ἀντιμισθίαν. 2. Διό παρακαλοῦμεν ὑμᾶς μὴ ἔκκακεῖν ἓν ταῖς θλίψεσιν9 ἀλλʼ ἀνανεοῦσθαι τῇ πρὸς Θεὸν ἀγάπῃ, καὶ καθʼ ἡμέραν προστιθέναι τῇ σπουδῇ, εἰδότας, ὅτι ἐν ὑμῖν ὀφείλει τὸ λείψανον τῆς εὐσεβείας σωθῆναι, ὃ ἐλθὼν ό Κύριος εὑρήσει ἐπὶ τῆς γῆς. Καὶ εἴτε ἀπεδιώχθὴσαν ἐπίσκοποι τῶν Ἐκκλησιῶν, τοῦτο ὑμᾶς μή σαλενέτω · εἴτε προδόται ἐξ αὐτῶν ἐφύησαν τῶν κληρικῶν, μηδὲ τοῦτο τὴν πεποίθησιν ὑμῶν τὴν εἰς Θεὸν σαθρούτω. Οὐ γὰρ τὰ ὀνόματά ἐστι τά σώζοντα ἡμᾶς, ἀλλʼ αἱ προαιρέσεις, καὶ ἡ ἀληθινὴ περὶ τόν κτίσαντα ἡμᾶς ἀγάπη. Ἐνθυμήθητε, ὅτι καί ἐν τῇ κατά τοῦ Κυρίου ἡμῶν ἐπιβουλῇ ἀρχιερεῖς μὲν καὶ γραμματεῖς καὶ πρεσβύτεροι τὸν δόλον συνεσκευάσαντο, ὀλίγοι δε τῶν ἐκ τοῦ λαοῦ εὑρίσκοντο οι γνησίως τὸν λόγον καταδεχόμενοι · καὶ ὅτι οὗ τὸ πλῆθος ἐστι τὸ σωζόμενον, ἀλλʼ oi ἐκλεκτοὶ τοῦ Θεοῦ. Ὥστε μηδέποτε ὑμᾶς πτοείτω λαοῦ πολυοχλία, οι ὧσπερ ὕδωρ θαλάσσης ὑπὸ πνευμάτων μεταφερόμενοι. Ἐὰν γὰρ καὶ εἷς σωθῇ ὥσπερ Λὼτ ἐν Σοδόμοις, μένειν ὀφείλει ἐπὶ τῆς ὀρθῆς κρίσεως, ἀμετακίνητον ἔχων τὴν ἐν Χριστῷ ἐλπίδα, διότι οὐκ ἐγκαταλείψει Κύριος τοὺς όσίους αὐτοῦ. Πᾶσαν τὴν ἐν Χριστῲ ἀδελφότητα ἀσπάσασθε ἐξ ἐμου ο προσεύχεσθε γνησίως ὑπὲρ τῆς ψυχῆς μου τῆς ἐλεεινῆς.

### English translation (Claude)

To the monks harassed by the Arians. What I said to myself on hearing of the trial brought upon you by the enemies of God, this I thought it good to report to you by letter: that at a time thought to be one of peace you have gained for yourselves the blessedness stored up for those who are persecuted for the name of Christ. For we must not think that, because a gentle and mild name is attached to those who do evil, their deeds are therefore not those of enemies. For I judge war from those of our own race to be harder, because enemies openly declared can easily be guarded against, but those mingled with us necessarily leave us exposed to every harm; which is what you have suffered. For our fathers too were persecuted, but by idolaters; their livelihood was plundered, their homes overturned, and they themselves banished, by those who openly made war on us for the name of Christ. But the persecutors who have now appeared hate us no less than those did, but put forward the name of Christ to deceive the many, so that the persecuted may not even have the consolation of confession, since the many and simpler people acknowledge that we are wronged, but do not count death for the truth as martyrdom for us. Therefore I am persuaded that a greater reward is stored up for you by the just Judge than for those who bore witness then; since they both had the acknowledged approval of men and awaited the reward from God, while you, for equal achievements, have no honors from the peoples; so it is likely that a recompense many times greater is stored up in the age to come for your labors for godliness. 2. Therefore we urge you not to lose heart in your afflictions, but to be renewed in love for God and to add daily to your zeal, knowing that in you must be preserved the remnant of godliness which the Lord will find on the earth when he comes. And if the bishops of the Churches have been driven out, let this not shake you; and if traitors have sprung up from among the clergy themselves, let not this either weaken your confidence in God. For it is not names that save us, but purposes and true love for him who created us. Consider that in the plot against our Lord, too, high priests and scribes and elders contrived the deceit, and few from the people were found who genuinely received the word; and that it is not the multitude that is saved, but the elect of God. So never let the great crowd of the people frighten you, who are carried about by the winds like the water of the sea. For if even one is saved, like Lot in Sodom, he must remain in right judgment, holding his hope in Christ immovable, because the Lord will not forsake his holy ones. Greet all the brotherhood in Christ from me; pray genuinely for my pitiable soul.

### Scripture references

- Matt 5:10: allusion, high confidence
- Luke 18:8: allusion, high confidence
- Matt 26:3: allusion, medium confidence
- Matt 22:14: allusion, medium confidence
- Gen 19:29: allusion, medium confidence
- Ps 37:28 (36:28 LXX): allusion, high confidence

### Translation notes

- Staged ref 256 is Benedictine Letter 257. Basil's comparison of the Arian persecutors with pagan ones is translated as written. Allusions: Matt 5:10–11; Luke 18:8 (whether the Lord will find faith on earth); Matt 26:3–4; Matt 22:14; Gen 19:29 (Lot); Ps 37:28 (36:28 LXX).

### Citation (SBL)

Basil, Ep. 257 (PG 32:945a–948d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/251/#p-257).

## Letter 258

- URL: https://sophiascriptura.com/fathers/basil-epistulae/251/#p-258
- Source: PG 32:949a–953b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Epiphanius for his concern about the divided monks on the Mount of Olives, says he will add nothing to the Nicene creed but the glorifying of the Spirit, explains his loyalty to Meletius in the Antiochene schism, welcomes Epiphanius's confession of three hypostases, and describes the Magusaeans of Cappadocia.

### Greek text

καὶ οἱ ἓν τοῖς καιριωτάτοις ματι, ἔπιτείνομεν, ἔχοντες συμφωνίαν ενί γέ τινι πάντως διεστήκασιν ἀπʼ ἀλλήλων. Πῶς οὖν μὴ θαυμάσομεν τὸν ἐν τοιούτοις πράγμασι καθαρὰν καὶ ἄδολον τὴν πρὸς τοὺς πλησίον ἀγάπην ἐπιδεικνύμενον, καὶ διὰ τοσαύτης θαλάσσης καὶ ἠπείρου, τῆς χωριζούσης ἡμᾶς σωματικῶς, την ἐνδεχομένην ἐπιμέλειαν ταῖς ψυχαῖς ἡμῶν χαριζόμενον ; 2. Ἑθαύμασα δέ σου κάκεῖνο, ὅτι καὶ τὴν ἐν τῷ Ἐλαιῶνι τῶν ἀδελφῶν διάστασιν λυπηρῶς ἐδέξω, καὶ βούλει τινὰ αὐτοῖς γενέσθαι πρὸς ἀλλήλους συμβιβασμόν. Καὶ ὅτι σε οὐδὲ τὰ παρευρεθίντα ὑπὸ τινῶν, καὶ ταραχὰς ἆμποιήσαντα τῇ ἀδελφότητι, παρέλαθεν, ἀλλά καὶ την ἰπὶ τούτοῖς με· ριμναν ὼιὸςέξω, καὶ ταῦτα ἀπεδεξάμην. Ἐκεῖνο .ἳέ οὐκέτι τῆς σῆς ἐνόμισα εἶναι συνέσεως ἄξιον, τό ἡμῖν τὴν περὶ τῶν τηλικούτων διόρθωσιν ἐπιτρέπειν, ἀνθρώποις οὔτε χάριτι Θεοῦ ἀγομένοις, διὰ τό ἁμαρτίαις συζῇν, οὔτε τινὰ κεκτημένοις περὶ τοὺς λόγους δύναμιν, διὰ τὸ τῶν μὲν ματαίων ἀγαπητῶς ἀποστῆναι, τῶν δὲ τῆς ἀληθείας δογμάτων μήπω τὴν προσήκουσαν ἕξιν ἀναλαβεῖν. Ἐπεστείλαμεν οὖν ἤδη τοῖς ἀγαπητοῖς ἀδελφοῖς ἡμῶν, τοῖς κατά τὸν Ἐλαιῶνα, Παλλαδίῳ τῷ ἡμετέρῳ καὶ Ἰννοκεντίῳ τῷ Ἰταλῷ, πρὸς τὰ παρʼ αὐτῶν ἡμῖν ἔπεσταλμένα· ὅτε ούδὶν δυνάμεθα τῇ κατά Νίκαιαν πίστει προστιθέναι ἡμεῖς, οὐδε τὸ βραχύτατον, πλὴν τῆς εἰς τὸ Πνεῦμα 1'6 ἅγιον δοξολογίας, διὰ 1'6 ἐν παραδρομῇ τοὺς πατέρας ἡμῶν τούτου τοῦ μέρους ἕπιμνησθῆναι ο οὔπω τοῦ κατʼ αὐτὸ ζητηματος τότε κεκινημένου. Τὰ δὲ προσυφαινόμενα τῇ πίστει ἒκείνη δόγματα περὶ τῆς τοῦ Κυρίου ἕνανθρωπησεως, ὡς βαθύτερα τῆς ἡμετέρας καταλήψεως, οὔτε ὶβασανίσαμεν, οὔτε παρεδεξάμεθα εἰδότες, ὅτι, ἐπειδὰν τὴν ἁπλότητα τῆς πίστεως ἅπαξ παρακινήσομεν, οὔτε τι πέρας τῶν λόμεν (ὅ) τῇ παρεισαγωγῇ τῶν ξενιζόντων. 3. Τὴν δὲ κατά Ἀντιόχειαν Ἐκκλησίαν, λέγω δὴ τὴν τῷ αὐτῷ φρονήματι συμβαίνουσαν, δῴη ποτε ὀ Κύριος ἰδεῖν αὐτὴν ἡνωμένην. Κινδυνεύει γὰρ αὕτη μάλιστα δεδεχθαι τὰς ἐπιβουλὰς τοῦ ἐχθροῦ, μνησικακοῦντος αὐτῇ διὰ τὸ πρῶτον τοῖς ἐκεῖ τὴν τῶν Χριστιανῶν προσηγορίαν ἄμπολιτεύσασθαι. Καὶ τέτμηται μεν ἠ αἵρεσις πρὸς τηπ ὁρθοδοξίαν · τέτμηται δε καὶ αύτὴ πρὸς ἑαυτὴν ἡ ὀρθότης. Ἡμεῖς δὲ, ἐπειδὴ καὶ ὁ πρῶτος παρρησιασάμενος ὑπὲρ τῆς ἀληθείας, καὶ τὸν καλὸν ἐκεῖνον διαθλήσας ἀγῶνα ἐπὶ τῶν καιρῶν Κωνσταντίου, ὀ αἰδεσιμώτατος Meλέτιός ἐστιν ὁ ἐπίσκοπος, καὶ ἔσχεν αὐτὸν ἠ ἐμὴ Ἐκκλησία κοινωνικὸν, ύπεραγαπὴσασα αὐτόν διὰ τὴν καρτερὰν ἐκείνην καὶ ἀνὲεδδοτον ἔνστασιν- ἔχομεν αὐτὸν κοινωνικὸν μέχρι τοῦ νῦν τῇ τοῦ Θεοῦ χάριτι, καὶ ἕξομέν γε, ἐὰν ὁ Θεὸς θελῇ. Ἐπεὶ καὶ ὁ μακαριώτατος παπ-ας Ἀθανοίσιος, ἐπιστὰς ἀπὸ Ἀλεξανδρείας, πάνυ ἐβούλετο αύτῷ τὴν πρὸς αὐτὸν κοινωνίαν καταπραχθῆναι ι ἀλλὰ κακίᾳ συμβούλων εἰς ἕτερον καιρὸν ὑπεμετέθη αὐτῶν ἠ συνἀφεια ὡς ούκ ὤφειλεῑ Τῶν δε τελευταῖον ἐπεισελθοντων οὐδενὸς οὐδέπω τὴν κοινωνίαν προσηκάμεθα ούκ ἐκείνους κρίνοντες ἀναξίους, ἀλλά μηδὲν ἔχοντες τούτου καταγινώσκειν. Καίτοι πολΑά μὲν ἠκούσαμεν περὶ τῶν ἀδελφῶν, ἀλλʼ οὐ προσηκά- ο μεθα, διὰ τὸ μὴ ἀντικαταστῆναι τοῖς κατηγόροις τοὺς ἕγκαλουμένους κατά τὸ γεγραμμένον, ὃτι Μή ὁ νόμος ἡμῶν κρίνει τὸν ἄνθρωπον, ἐὰν μή πρῶτον αὐτοῦ ἀκούσῃ, καὶ γνῷ τί ποιεῖ. Ὠστε οὔπω δυνάμεθα αὐτοῖς ἐπιστέλλειν, τιμιώτατε ἀδελφε, οὔτε ἀναγκάζεσθαι εἰς τοῦτο ὀφείλομεν. Πρέπον δʼ ἂν εἴη τῇ εἰρηνικῇ σον προθέσει μὴ τὸ μὲν συνάπτειν, τὸ δὲ διασπᾷ-δ, ἀλλὰ τῇ προϋπαρχούσῃ ἐνώσει τὰ κεχωρεσμένα κροσάγειν. Ὠστε πρῶτον μὲν εὖξαι, ἔπειτα καὶ, ὅση δύναμις, παρακάλεσον, ῥίψαντας αύτούς ἐκ τῶν ψυχῶν τὸ φιλότιμον, καὶ ὑπὲρ τοῦ ἀποδοῦναι τὴν ἰσχὺν τῇ Ἐκκλησία, καὶ καθελεῖν τὸ φρύαγμα τῶν ἐχθρῶν, συμβῆναι αύτούς πρὸς ἀλλήλους. Ἰκανῶς δέ μου κάκεῖνο τὴν ψυχὴν παρεκάλεσε, τὸ προστεθὲν παρὰ τῆς σῆς ἀκριβείας τοῖς λοιποῖς καλῶς καὶ ἀκριβῶς θεολογηθεῖσι · τὸ τρεῖς ἀναγκαῖον εἶναι τὰς ὑποστάσεις ὁμολογεῖν. ’Ὥστε τοῦτο καὶ οἱ κατά Ἀντιόχειαν ἀδελφοὶ διδαπάντως δέ που καὶ ἐδιδάσκέσθωσαν παρὰ σοῦ χθησαν. 0-3 γὰρ ἂν εἵλου δηλονότι τὴν πρὸς αύτούς κοινωνίαν, μὴ τοῦτο αὐτῶν μάλιστα τὸ μέρος ἀσφαλισάμενος. 4. Τὸ ὃε τῶν Μαγουσαίων ἔθνος (ὅπερ διὰ τῆς ἑτέρας ἐπιστολῆς σημῆται ἡμῖν κατηξίωσας) πολύ ἐστι παρʼ ἡμῖν κατὰ πᾶσαν σχεδὸν τὴν χώραν διεσπαρμένον, ἀποίκων τὸ παλαιὸν ἐκ τῆς Βαβυλωνίας ἡμῖν ἐπεισαχθέντων. Οἱ ἔθεσιν ἰδιάζοντι κέχρηνται, ἄμικτοι ὄντες πρὸς τοὺς ἄλλους ἀνθρωπονς· λόγῳ δὲ πρὸς αὐτούς κεχρῆσθαι, καθο (Η) εἰσιν ἐζωγρημένοι ὑπό τοῦ διαβόλου εἰς τὸ ἐκείνου θέλημα, παντελῶς ἔστιν ἀδύνατον. Οὔτε γάρ βιβλία ἔστι παρʼ αὐτοῖς, οὔτε διδάσκαλοι δογμάτων, ἀλλά ἔθει ἀλόγῳ συντρέφονται, παῖς παρὰ πατρὸς διαδεχόμενοι τὴν ἀσέβειαν. Ἐκτός δὴ τούτων, ἃ ὑπὸ πάντων ὁρᾶται, τὴν ζωοθυσίαν παραιτοῦνται ὡς μίασμα, διʼ ἀλλοτρίων χειρῶν τὰ πρὸς τὴν χρείαν ζῶα κατασφάττοντεςʼ γάμοις ἐπιμαίνονται παέρανόμοιςο καὶ τό πῦρ ἡγοῦνται θεόνʼ καὶ εἰ τι τοιοῦτο. Τὰς δὲ ἐκ τοῦ Ἀβραὰμ γενεαλογίας οὐδεὶς ἡμῖν μέχρι τοῦ παρόντος τῶν μάγων ἐμυθολόγησεν ο ἀλλὰ Ζαρνοῦοίν τινα ἑαυτοῖς ἀρχηγὸν τοῦ γένους ἐπιφημίζουσι. Διόπερ οὐδὲν ἔχω πλέον ἔπιστέλ) ειν ὑπὲρ αὐτῶν τῇ τιμιότητί σου.

### English translation (Claude)

[To Epiphanius the bishop.] … and those who in the most crucial matters … are in agreement are entirely at variance with one another on at least some one point. How then shall we not admire one who in such circumstances shows a pure and guileless love toward his neighbors, and across so great a sea and land, which separate us bodily, bestows on our souls all the care he can? 2. I admired this too in you, that you were grieved at the division of the brothers on the Mount of Olives, and wish for some reconciliation among them. And that the things introduced by some, which caused disturbance in the brotherhood, did not escape you, but that you took on the care of them too, this also I approved. But this I did not think worthy of your understanding: to entrust the correction of such great matters to us, men neither led by the grace of God, because we live with sins, nor possessing any power in speech, because we were glad to withdraw from vain studies and have not yet acquired the proper habit in the doctrines of the truth. We have therefore already written to our beloved brothers on the Mount of Olives, our own Palladius and Innocent the Italian, in reply to what they wrote to us: that we can add nothing to the faith of Nicaea, not even the smallest thing, except the glorifying of the Holy Spirit, because our fathers mentioned this part only in passing, the question about it not having then been raised. But the doctrines woven into that faith about the Lord's becoming man, as being deeper than our comprehension, we have neither examined nor accepted, knowing that once we disturb the simplicity of the faith, we shall find no end of words, being drawn on ever further by the introduction of strange things. 3. As for the Church at Antioch (I mean the one that agrees in the same mind), may the Lord grant us one day to see it united. For it is in danger of receiving the plots of the enemy above all, since he bears it a grudge because the name of Christians first came into use there. And heresy has been cut off from orthodoxy; but orthodoxy too has been cut against itself. We, since the first to speak boldly for the truth, and to fight that good fight in the times of Constantius, is the most reverend Meletius the bishop, and my Church held him in communion, loving him exceedingly for that steadfast and unyielding resistance, hold him in communion until now by the grace of God, and will hold him, if God wills. For indeed the most blessed pope Athanasius, when he came from Alexandria, greatly wished communion between him and Meletius to be brought about; but through the wickedness of counselors their union was put off to another time, as it ought not to have been. Of those who came in afterwards we have not yet accepted the communion of any, not because we judge them unworthy, but because we have nothing to condemn in him. And yet we have heard many things about the brothers, but we did not accept them, because the accused were not set face to face with the accusers, according to what is written: "Does our law judge a man unless it first hears him and knows what he does?" So we cannot yet write to them, most honored brother, nor ought we to be compelled to this. It would befit your peaceful purpose not to join the one and tear away the other, but to bring the separated back to the union that existed before. So first pray, and then, as far as you can, urge them to throw the love of honor out of their souls, and, both to restore strength to the Church and to put down the arrogance of the enemies, to come to agreement with one another. And this too greatly comforted my soul, what your exactness added to the rest that was well and exactly said about God: that it is necessary to confess three hypostases. So let the brothers at Antioch too teach this; surely they have been taught it by you. For you would clearly not have chosen communion with them unless you had secured this point above all. 4. As for the nation of the Magusaeans (which you deigned to tell us of in your other letter), it is numerous among us, scattered over almost the whole country, colonists brought in among us long ago from Babylonia. They follow peculiar customs, not mixing with other people; and to reason with them, inasmuch as they have been taken captive by the devil to do his will, is altogether impossible. For they have neither books nor teachers of doctrine, but are brought up in irrational custom, son receiving the impiety from father. Besides the things that are seen by all, they refuse the sacrifice of animals as a pollution, slaughtering the animals they need by the hands of others; they rage after unlawful marriages; and they consider fire a god, and the like. Of genealogies from Abraham none of the Magi has told us any tale until now; but they claim a certain Zarnuas as the founder of their race. Therefore I have nothing more to write to your honor about them.

### Scripture references

- 1 Tim 6:12: echo, medium confidence
- Acts 11:26: allusion, high confidence
- John 7:51: quotation, high confidence
- 2 Tim 2:26: allusion, high confidence

### Translation notes

- Staged ref 257 is Benedictine Letter 258 (to Epiphanius). The scan has lost the heading and the opening, and the first surviving sentence is garbled ("…"). "Those who came in afterwards" at Antioch are Paulinus and his party. The "Magusaeans" are Zoroastrian Magi settled in Cappadocia; Basil's description of their customs is translated as he gives it, and "Zarnuas" is probably Zoroaster or Zurvan. Allusions: 1 Tim 6:12 (the good fight); Acts 11:26 (Christians first at Antioch); John 7:51 (quoted); 2 Tim 2:26 (taken captive by the devil).

### Citation (SBL)

Basil, Ep. 258 (PG 32:949a–953b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/251/#p-258).

## Letter 259

- URL: https://sophiascriptura.com/fathers/basil-epistulae/251/#p-259
- Source: PG 32:953b–953d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil assures the monks Palladius and Innocent of his love, regrets that he could not make peace among the brothers, and asks for their prayers.

### Greek text

Παλλαδίῳ καὶ ’ῐννοκεντίῳ μονάζουσιν. Ἐγὼ πόσον μὶν ὑμᾶς ἀγαπῶ, εἰκάζειν ὀφείλετε ἐξ ὧν ἡμᾶς αὐτοὶ ἀγαπᾶτε. Καὶ εἰρήνης μὲν ἕπεθύμησα ἀεὶ γενισθαι βραβευτὰς, ἀποτυγχάνων δε λυποῡμαι μέν. Πῶς γάρ οʼ3; Οὐ μὴν ἑχθραίνειν δύναμαί τισι τούτου γε ἕνεκεν, εἰδὼς, ὄτι πάλαι ἀφʼ ἡμῶν ἤρθη τὸ τῆς εἰρήνης καλὸν. Εἰ δὲ παρʼ ἄλλοις ἡ αἰτία τῆς διαστάσεως, παράσχοι Κύριος παύσασθαι τοὺς τάς διχοστασίας ποιοῦντας. Οὐ μέν· τοι οὐδὲ ἐπιζητῶ συνεχῆ ὑμῶν τὴν ἐπιδημίαν · ὥστε τούτου ἕνεκεν μηδὲ ἀπολογεῖσθαί μοι. Οἶδα γὰρ, ὅτι ἄνδρες τὸν πεπονημένον προελόμενοι βίον, καὶ ἀεὶ διὰ τῶν χειρῶν ἑαυτοῖς τὰ ἀναγκαῖα συμποριζόμενοι, πολὺν ἀποδημεῖν χρόνον τῶν ἰδίων οὐ δύνανται. Ἀλλʼ ὅπουπερ ἂν ἦτε, μέμνησθε ἡμῶν· καὶ προσεύχεσθε ὑπερ ἡμῶν, ἱνα αὐτοὶ γοῦν πρὸς ἑαυτοὺς εἰρήνην ἔχωμεν καὶ πρὸς, τόν Θεὸν, μηδεμιᾶς τοῖς λογισμοῖς ἡμῶν παραχῆν ἑνοικοὺσης.

### English translation (Claude)

To the monks Palladius and Innocent. How much I love you, you ought to guess from your own love for us. And I always desired to become an arbiter of peace; and when I fail, I grieve; how could I not? Yet I cannot be hostile to anyone on this account, knowing that the good of peace was long ago taken away from us. If the cause of the division lies with others, may the Lord grant that those who cause dissensions may cease. Nor do I seek your frequent visits; so you need not excuse yourselves to me on this account. For I know that men who have chosen the life of labor, and always provide their necessities for themselves with their own hands, cannot be away from their own places for long. But wherever you may be, remember us, and pray for us, so that we at least may have peace with ourselves and with God, with no disturbance dwelling in our thoughts.

### Scripture references

- Rom 16:17: echo, medium confidence
- 1 Thess 4:11: echo, low confidence

### Translation notes

- Staged ref 258 is Benedictine Letter 259. Palladius and Innocent were monks on the Mount of Olives (compare Letter 258). Allusion: Rom 16:17 (those who cause dissensions); 1 Thess 4:11 (working with their hands).

### Citation (SBL)

Basil, Ep. 259 (PG 32:953b–953d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/251/#p-259).

## Letter 260

- URL: https://sophiascriptura.com/fathers/basil-epistulae/260/#p-260
- Source: PG 32:953d–968b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers Optimus's questions on Gen 4:15 (the seven vengeances on Cain, interpreted both as seven sins and seven punishments), on Lamech's seventy-sevenfold vengeance, and on Simeon's words to Mary in Luke 2:34–35, including the sword that will pierce her soul.

### Greek text

Ὀπτίμῳ ἐπισκόπῳ. 1. Καὶ ἄλλως μὲν ἡδέως ὁρῶν τοὺς ἀγαθοὺς παῖδας διά τε τὸ ὕπερ τὴν ἡλικίαν τῶν ἠθῶν εὐσταθὶς καὶ διὰ τὸ πρὸς τὴν σὴν εὐλάβειαν οἰκεῖον, ἀφʼ οὗ τι καὶ μέγα προσδοκᾷν ἔστιν ἔπʼ αὐτοῖς· ἐπειδὴ καὶ μετὰ γραμμάτων σῶν εἶδον αὐτοὺς προσιόντας μοι, ἐδιπλασίασα τὸ ἐπʼ αὐτοῖς φίλτρον. Ὀτε δὲ ἀνέγνων τὴν ἐπιστολὴν, καὶ εἶδον ἐν αὐτῇ ὁμοῦ μὲν τὸ περὶ τὰς Ἐκκλησίας προνοητικὸν τῆς σῆς διαθέσεως, ὁμοῦ δὲ τὸ περὶ τὴν ἀνάγνωσιν τῶν θείων Γραφῶν ἐπιμελὲς, ηὐχαρίστησα τῷ Κυρίῳ, καὶ ἐπηυξάμην τὰ ἀγαθὰ τοῖς τὰ τοιαῦτα ἡμῖν διακομίζουσι γράμματα, καὶ πρό γε αὐτῶν αὐτῷ τῷ γράψαντι ἡμῖν. 2. Ἐπεζήτησας τὸ πολύθρύλλητον ἓκεῖνο, καὶ παρὰ πᾶσιν ἄνω καὶ κάτω περιφερόμενον ῥητὸν, τίνα τὴν λύσιν ἔχει· τό, Πᾶς ὁ ἀποκτείνας Κάῐν ἑπτὰ ἐκδικούμενα παραλύσει. Διά τούτου δὲ τέως μὲν αὐτὸς σεαυτὸν συνέστησας, τὸ τοῦ Τιμοθέου, ὃ παρέδωκεν αὐτῷ Παῦλος, ἀκριβῶς φυλάττοντα (δῆλος γὰρ εἶ προσέχων τῇ ἁναγνὼσει)· ἔπειτα καὶ ’ ἡμᾶς τοὺς γέροντας, καὶ νεναρκηκότας ἤδη καὶτῷ χρόνῳ καὶ τῇ ἀσθενείᾳ τοῦ σῶματος, καὶ τῷ πλήθει τῶν θλίψεων, αἱ πολλαὶ νῦν περὶ ἡμᾶς κινηθεῖσαι, ἐβάρησαν ἡμῶν τὴν ζωὴν, ὅμως διανέστησας. καὶ ζέων τῷ πνεύματι κατεψυγμένους ἡμᾶς, ὡς τὰ φωλεύοντα τῶν ζώων, εἰς ἐγρήγορσιν μετρίαν καὶ ζωτικὴν ίνέργειαν ἐπανάγεις. "Ea-rs δʼ οὖν τὸ ῥητὸν καὶ ἁπλῶς οὕτω νοηθῆναι δυνάμενον, καὶ ποικίλον ἇπιδέξασθαι λόγον. Ἡ μὶν οὖν ἄπλουστέρα και παντὶ δυναμένη ἔκ τοῦ προχείρου παραστῆναι διάνοια αὕτη ἐστίνʼ ὅτι δεῖ τὸν Κάίν ἑπταπλασίονα ἀποδοῦναι τὴν τιμωρίαν ὑπερ ὧν ἥμαρτεν. Οὐ γάρ ἐστι δικαίου κριτοῦ ἶσας πρὸς ἴσας ὁρίζειν τας ἀντιδόσεις · ἀλλʼ ἀνάγκη, τὸν κατάρξαντα κακοῦ μετὰ προσθήκης ἁποτίσαι τὰ ὀφειλόμενα, εἰ μελλοι αὐτὸς τε βελτίων ταῖς τιμωρίαις γενήσεσθαι, καὶ τοὺς λοιποὺς σωφρονοστέρους ποιήσειν τῷ ὑποδείγματι. Οὐκοῦν, ἐπειδὴ τέτακται ἑπτάκις ἀποπληρῶσαι τὴν δίκην τῶν ἡμαρτημένων τὸν Κάιν, παραλύσει, φησὶ, τοῦτο τὸ ὑπό τῆς θείας κρίσεως ἐπʼ αὐτῷ δεδογμένον, 6 ἀποκτείνας αὐτόν. Οὗτός ἐστιν 6 νοῦς 6 ἐντεῦθεν ἀπὸ τῆς πρώτης ἂναγνώσεως ἡμῖν προσπίπτων. 3. Ἐπειδὴ δὲ ἕρευνᾷν πέφυκε τὰ βάθη τῶν φιλοπονωτέρων ἡ διάνοια, ἐπιζητεῖ, τὸ δίκαιον πῶς ἐν τῷ ἑπτάκις ἀποπληροῦται, καὶ τί τὰ ἑκδικούμενα, πότερον τὰ ἁμαρτηθέντα ἑπτά ἐστιν, ᾖ ἓν μὲν τὸ ἁμάρτημα, ἑπτὰ δὲ ἐπὶ τῷ ἐνὶ αἱ κολάσειςς Ἀεὶ μὲν οὖν η Γραφὴ τὸν τῆς ἀφέσεως τῶν ἁμαρτημάτων ἀριθμόν ἐν τοῖς ἐπτὰ περιορίζει. Ποσάκις, φησὶν, ἁμαρτήσει εἰς ἐμὲ 6 ἀδελφός ppu, καὶ ἀφήσω αὐτῷς (0 Πέτρος item λέγων τῷ Κυρίῳ.) Ἕως ἑπτάκιςς Εἶτα ἀπόκρισις τοῦ Κυρίου· Οὐ λέγω σοι ἕως ἔπτάκις, ἀλλʼ ἔως ἑβδομηκοντάκις ἑπτά. Οὔ γὰρ ἐπʼ ἄλλον ἀριθμὸν μετέβη ὁ Κύριος, ἀλλὰ τὸν ἐπτὰ πολυπλασιάσας, ἐν αὐτῷ τόν ὅρον ἔθετο τῆς ἀφέσεως. Καὶ ὃ ιʼ ἑπτα μὲν ἐτῶν ὁ Ἐβραῖος ἀπελύετο τῆς δουλείας· ἐπτά δὲ ἑβδομάδες ἐτῶν τόν ὀνομαστόν ἰωβηλαῖον ἐποίουν ἐν τοῖς πάλαι, ἓν ᾧ ἐσαββάτιζε μεν ἠ γῆ, χρεῶν δε ἦσαν ἀποκοπαὶ, δουλείας ἀπαλλαγὴ, καὶ οἱονεὶ νέος ἄνωθεν καθίστατο βίος, ἓν τῷ ἐβδοματικῷ ἀριθμῷ τοῦ παλαιοῦ τρόπον τινὰ τὴν συντέλειαν δεχομένου. Ταῦτα δὲ τύποι τοῦ αἰῶνος τούτου, ὃς διὰ τῶν ἐπτά ἡμερῶν ἀνακυκλούμινος ἡμᾶς παρατρέχει · ἐν γίνονται αἱ τῶν μετριωτέρων ἁμαρτημάτων ἐκτίσεις, κατὰ τὴν φιλάνθρωπον ἐπιμέλειαν τοῦ ἀγαθοῦ Δεσπότου, ὡς μὴ τῷ ἁπεροὲντῳ αἰῶνι παραδοθῆναι ἡμᾶς εἰς κόλασιν. Τὸ μὲν οὖν ἑπτάκις διὰ τὴν πρὸς τὸν κόσμον τοῦτον συγγένειαν, ὡς τῶν φιλοκόσμων ἀνθρώπων ἀπʼ αὐτῶν ὀφειλόντων μάλιστα ζημιοῦσθαι, ὧν ἕνεκεν εἴλοντο πονηρεύεσθαι. Ἐκδικούμενα δὲ, εἴτε τὰ παρὰ τοῦ Κάὶν ἡμαρτημένα λέγοις, εὑρήσεις ἑπτά · εἴτε τα παρὰ τοῦ κριτοῦ ἐπʼ αὐτῷ ἐπαχθέντα, καὶ οὕτως οὐκ ἀποτεύξῃ τῆς ἐννοίας. Ἐν μὲν οὖν τοῖς παρά τοῦ Κάῐν τετολμημένοις πρῶτον ἁμάρτημα φθόνος ἐπὶ τῇ προτιμώσει τοῦ Ἀβελ· δεύτερον δόλος, μεθʼ οὗ διελέχθη τῷ ἀδελφῷ, εἰπών· Διέλθωμεν εἰς τό πεδίον ° τρίτον φόνος, προσθήκη τοῦ κακοῦ τέταρτον, ὅτι καὶ ἀδελφοῦ φόνος, μείζων ἡ ζέπίτασις · πέμπτον, ὅτι καὶ πρῶτος φονεὺς, ό Κάιν, πονηρὸν ὑπόδειγμα τῷ βίῳ καταλιπών ο ἕκτον ἀδίκημα, ὅτι ’γονεῦσι πένθος ἐποίησεν· ἕβδομον, ὅτι Θεῷ ἐψεύσατο · ἐρωτηθεὶς γὰρ, Ποῦ Ἅβελ ό ἁδελφός σου; εἶπεν, Οὐκ οἶδα. Ἑπτὰ οὖν τὰ ἐκδικούμενα παρελύετο ἐν τῷ ἀναιρεθῆναι τὸν Κάῖν. Ἐπειδὴ γὰρ εἶπεν ό Κύριος, ὅτι Ἐπικατάρατος ὴ γῆ, ἦ ἓχανε δέξασθαι τό αἷμα τοῦ ἀδελφοῦ σου · καὶ, Στένων καὶ τρέμων ἔσῃ ἐπὶ τῆς γῆς ὁ Κάίν φησίν · Εἰ ἐκβάλλεις με σήμερον ἀπὸ τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, και ἔσομαι στένων καὶ τρέμων ἐπὶ τῆς γῆς ’ καὶ πᾶς ό εὑρίσκων με ἀποκτενεῖ με. Πρὸς δὲ τοῦτο ό Κύριός φησιν· Οὐχ οὕτω ' πᾶς ό ἀποκτείνας Κοίῐν ἑπτὰ ἐκδικούμενα παραλύσει. Ἐπειδὴ γὰρ ἐνόμισεν εὐάλωτος εἶναι παντὶ ό Κάιν, διὰ τό τὴν ἐπὶ τῆς γῆς ἀσφάλειαν μὴ ἔχειν (ἐπικατάρατος ’γὰρ ἡ γῆ ἀπʼ αὐτοῦς, καὶ τῆς ἀπὸ Θεοῦ βοηθείας ἠρημῶσθαι, ὀργισθέντος αὐτῷ ἐπὶ τῷ φόνῳ, ὡς οὔτε ἀπὸ γῆς, οὔτε ἀπʼ οὐρανοῦ ἀντιλήψεως αὐτῷ λειπομένης ‘ Ἐσται, φησὶ, πᾶς ό εὑρίσκων με, ἀποκτενεῖ με · ἰλέγχει αὐτοῦ τὸ σφάλμα ό λόγος λέγων, Οὐχ οὕτω, τουτέστιν, οὐκ ἀναιρεθήση. Κίρδος γὰρ τοῖς κολαζομένοις ό θάνατος, ἀπαλλαγήν φέρων τῶν λυπηρῶν. Ἀλλὰ παραταθήση τῷ βίῳ, ἱνα κατʼ ἀξίαν τῶν ἡμαρτημένων ἀντιμετρηθῇ σοι τὰ κολαστήρια, Ἐπειδὴ δὲ τό ἐκδικούμενον διχῶς νοεῖται, τό τε ἁμαρτηθεν, ἐφʼ ᾧ ἠ ἐκδίκησις, καὶ 6 τρόπος τῆς κολάσεως, δι οὗ ἡ ἐκδίκησις· ἴδωμεν εἰ ἑπτὰ τρόποι βασανιστηρίων ἐπηνέχθησαν τῷ πονηρευσαμένῳ. 4. Τὰ μὲν οὖν ἑπτὰ ἁμαρτήματα τοῦ Κάῐν ἐν τοῖς κατόπιν 6 λόγος ἀπηριθμήσατο. Νῦν δὲ ζητοῦμεν εἰ ἑπτά ἔστι τὰ εἰς κόλασιν αὐτῷ ἐπαγόμεναι, καί φαμεν οὕτως. Μετὰ τήν πεῦσιν τοῦ Κυρίου, Ποῦ ’Ἅβελ 6 ἁδελφός σου; ἣν οὐχὶ μαθεῖν βουλόμενος, ἀλλὰ μετανοίας αὐτῷ ἀφορμήν παρεχόμενος, ό φιλάνο θρωπος Δεσπότης προσήγαγεν, ὡς δηλοί αὗτὰ 16: ῥήματα. Ἀρνησαμίνου γὰρ αὐτοῦ, ταχὺν ποιεῖται τόν ἔλεγχον, εἰπώνʼ Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρὸς μέ. Ὠστε τό, Ποῦ ’Ἀβελ 6 ἁδελφός σου; ἐκείνῳ ἀφορμήν ἐδίδου τῆς συναισθήσεως τοῦ ἡμαρτημένου, οὐ τῷ Θεῷ ἐγίνετο διδασκαλίας πρόξενον. Εἰ γὰρ μή ἔτυχεν ἐπισκοπῆς Θεοῦ, εἶχεν ἂν πρόφασιν ὡς ἐγκαταλελειμμένος, καὶ οὐδεμίαν λαβὼν ἀφορμήν εἰς μετάνοιαν. Νῦν δὲ ἐπεφάνη αὐτῷ 6 ἱατρός, ἶνα προσφύγη αὐτῷ 6 ἀσθενῶν. Ὀ δὲ οὐ μόνον οὐ κρύπτει τό ἕλκος, ἁλλά καὶ ἕτερον προσεξεργάο ζεται, τῷ φόνῳ τό ψεῦδος ἐπισυνάπτων, Οὐκ οἶδα. Μή φύλαξ τοῦ ἀδελφοῦ μου εἰμὶ ἐγὼς Ἐντευθεν λοιπον ἀρίθμει τὰς τιμωρίας. Ἐπικατάρατος ἡ γῆ ἀπὸ σοῦ. Μία κόλασις. Ἐργᾷ τήν γῆν. Δευτέρα αὕτη. Ἀνάγκη γὰρ τις ἄῤῥητος αὐτῷ συνέζευκτο, πρὸς 16 ἔργον τῆς γῆς αὐτὸν κατεπείγουσα· ὥστε μηδὲ βουλομένῳ αὐτῷ ἐξεῖναι ἀναπαύεσθαι, ἀλλʼ ἀεὶ αὐτόν προσταλαιπωρεῖσθαι τῇ ἐχθρᾲ αὐτοῦ γῇ, ἦν ἐπικατάρατον αὐτὸς ἐαυτῷ ἐποίησε, μιάνας αὖτὴν ἀδελφικῷ αἵματι. Ἐργᾴ οὖν τὴν γῆν. Δεινὴ τιμωρία, ἡ μετὰ τῶν μισούντων διαγωγή, σύνοικον ἔχειν πολέμιον, ἄπαυστον ἐχθρόν. Ἐργᾲ τήν γῆν· τουτέστι, κατατεινόμενος τοῖς ἔργοις τοῖς γεηπονικοῖς, οὐδένα χρόνον ἀνήσεις, οὔτε νυκτός οὔτε ἡμέρας ἐκλυόμενος ἑκ τῶν πόνων, ἀλλὰ δεσπότου τινός πικροῦ χαλεπωτέραν ἔχων τήν ἇρῥητον ἀνάγκην, ἐπὶ τὰ ἔργα σε δ ιεγείρόυσαν. Καὶ οὐ προσθήσει δοῦναι τήν ἰσχὺν αὐτῆ ς. Καίτοι εἰ καὶ τὸ τῆς ἐργασίας ἄπαυστον εἶχέ τινα καρπὸν, αὐτὸς 6 πόνος οὗ μετρία βάσανος ἦν τῷ ἀεὶ κατατεινομίνῳ καὶ κοπιῶντι. Ἐπειδὴ δὲ καὶ ίργασία ἄπαυστος, καὶ ἄκαρπος ἡ περὶ γῆν ταλαιπωρία (οὐ γὰρ ὶδίδου τὴν ἰσχύν) · τρίτη αὕτη ὶστὶ τιμωρία ἡ ἀκαρπία τῶν πόνων. Στίνων καὶ τρέμων ἔσῃ ἰπὶ τῆς γῆς. Δύο προσέθηκεν ἄλλαις ταῖς τρισί στεναγμὸν διηνεκῆ, καὶ τρόμον τοῦ σώματος, τὸν ἐκ τῆς ἰσχύος οτηριγμόν τῶν μελῶν οὐκ ἐχόντων. Ἐπειδὴ γὰρ κακῶς ἐχρήσατο τῆ δυνά· μει τοῦ σώματος, ὑφηρέθη αὐτοῦ 6 τόνος, ὥστε κλοινεῖσθαι αὐτὸν καὶ κατασείεσθαι, οὔτε ἄρτον ῥᾳδίως προσφέρειν δυνάμενονςῷ στόματι, οὔτε ποτὸν προσκομίζειν · τῆς πονηρᾶς χειρὸς μετᾶ τὴν ἆνοσίαν πρᾶξιν οὐδε ταῖς ὶδίαις καὶ ἀναγκαίαις χρείαις τοῦ σώματος λοιπὸν ὑπηρετεῖσθαι συγχωρουμένης. Ἀλλη τιμωρία, ἣν αὐτὸς ἀπεκάλυψεν] 6 Kdiv, εἰπώνʼ Εἰ ἐκβάλλεις με νῦν ἀπό τῆς γῆς, καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι. Τί ἐστι τὸ, Εἰ ἕκβάλλεις με ἀπὸ τῆς γῆς; Τουτίστιν, εἰ χωρίζεις με τῆς ἀπʼ αὐτῆς ὠφελείας. Οὐ γὰρ μετ. ετίθετο ἐφʼ ἕτερον τόπον, ἀλλʼ ἠλλοτριοῦτο τῶν ἀπʼ αὐτῆς καλῶν. Καὶ ἀπὸ τοῦ προσώπου σου κρυβήσομαι. Ἠ βαρυτάτη κόλασις τοῖς εὐφρονοῦσιν 6 ἀπὸ Θεοῦ χωρισμός. Καὶ ἔσται, φησί, πᾶς ὀ εὑρίσκων με ἀποκτενεῖ με. Εἰκάζει ἐκ τοῦ ἀκολούθου τῶν προαγόντων. Εἰ ὄιπό τῆς γῆς ἑκβέβλημαι, εἰ ἀπὸ τοῦ προσώπου σου κρυβήσομαι, λείπεται ἀπὸ παντὸς ἀναιρεῖσθαι. Τί οὖν 6 Κύριος; Οὐχ οὕτως. Ἀλλʼ ἔθετο σημεῖον ἐπάὐτόν. Ἐέδόμη αῧτη τιμωρία, τὸ μηδὲ κρύπτεσθαι τὴν τιμωρίαν, ἀλλὰ σημείῳ Α προδήλῳ πᾶσι προκεκηρύχθαι,’ ὅτι( οὗτὸς ἔστιν 6 τῶν ἀνοσίων ἔργων δημιουργός. Καὶ γάρ ὀρθῶς λογιζομένῳ βαρυτάτη) κολάσεων ἡ 5. Ἀκολουθεί τοᾶτῳ ζήτημα συγγενὲς, τὸ παρὰ τοῦ Λάμεχ ταῖς γυναιξὶν εἰρημένον, ὅτι ’Ἄνδρα ἀπέκτεινα εἰς τραῦμα ἐμοὶ, καὶ νεανίσκον εἰς μώλωπά μοι· ὅτι εἰ ἑπτάκις ὶκδεδίκηται ἔκ Κάῐν, ἐκ δὲ Λάμεχ ἑβδομηκοντάκις ἑπτα. Καὶ νομίζουσί τινες ὐπό τρῦ Λάμεχ ἀνῃρῆσθαι τὸν Καῑν · ὡς μέχρι τῆς γωεᾶςᾳέκείνης διαρκέσαντος αὐτοῦ, ἐπὶ τᾷί κροτέραν δοῦναι τὴν τιμωρίαν. ’Ἐστι δε οὐκ ἀληδές. Δύο γὰρ φαίνεται φόνους πεποιηκὼς, ἐξ ὧν αὐτὸς,θηηωιι-η.- κιμᾼῃκ δ ι... διηγεῖται· ’Ἄνδρα ἀπέκτεινα καὶ νεανίσκον ο τόν ἄνδρα εἰς τραῦμα, καὶ νεανίσκον εἰς μώλωπα. ’Ἄλλο οὖν τραῦμα, καὶ ἄλλο μώλωψ ο καὶ ἄλλο ἀνὴρ, καὶ οῖλλο νεανίσκος. Ὀτι ἐκ Καὶν ἇκδιδίκηται ἑπτάκις, ἐκ δὶ Λάμεχ ἑβδομηκοντάκις ἑπτά. Τιτρακοσίας καὶ ἐννενήκοντα τιμωρίας ὑποσχεῖν εἰμι dilato;- ,εἴπερ δικαία ἡ τοῦ Θεοῦ κρίσις επὶ τῷ (iis, ὥστε ἑπτὰ αὐτὸν παρασχεῖν τὰς κολάσεις. '0 γὰρ, ὥσπερ οὐκ ἔμαθε παρʼ ἄλλον φονεύειν, οὕτως οὐδὲ οἶδε τιμωρίαν ὑπέχοντα φονευτὴνο ἒγώ δι, ἐνοφθαλο μοῖς ἔχων τὸν στένοντα, καὶ τρέμοντα, καὶτὸ μέγεθος τῆς ὀργῆς τοῦ Θεοῦ, οὐκ ἕσωφρονίσθην τῷ ὑποδείγματι. Ὀθεν ἄξιός εἰμι τετρακοσίας καὶ ἐννενήκοντα δοῦναι κολάσεις Ἐνιοι δέ τινες πρὸς τοιοῦτον ὥρμησαν λόγον, οὐκ ἀπᾴδοντα τοῦ ἐκκλησιαστικοῦ δογματος · ὅτι ἀπὸ τοῦ Κάῑν ἕως τοῦ κατακλυσμοῦ ἑπτὰ παρεληλύθασι γενεαὶ, καὶ ἐπήχθη πάσῃ τῇ γῇ ἠ τιμωρία, διὰ τὸ πολλὴν γενέσθαι χύσιν τῆς ἁμαρτίας. Τὸ δὲ ἁμάρτημα τοῦ Λάμεχ οὗ κατακλυσμοϋ δεῖται πρὸς θεραπείαν, ἀλλʼ αὐτοῦ τοῦ αἶροντος τὴν ἁμαρτίαν τοῦ κόσμου. Ἀρίθμησον τοίνυν ἀπὸ Ἀδὰμ μέχρι τῆς παρουσίας τοῦ Χριστοῦ τὰς γενεὰς, καὶ εὑρήσεις, κατὰ τὴν τοῦ Λουκᾶ γενεαλογίαν, τῇ ἑβδομηκοστῇ καὶ ἐβδόμῃ διαδοχῇ γεγεννημένον τὸν Κύριον. Ταῦτα μὲν οὖν εἰς δύναμιν ἐξητάσθη, πολλῶν τῶν ἐνόντων ἐξετασθῆναι παριοέντων, ἱνα μὴ ἔξω τοῦ μέτρου τῆς ἐπιστολῆς τον λογον προαγάγωμεν ἀρκεῖ δὲ τῇ συνέσει σου καὶ τὰ βραχέα σπέρματα. Δίδου γὰρ, φησι, τῷ σοφῴ ἀφορμὴν, καὶ σοφώτερος ἔσται · καὶ,Λόογον δεξάμενος σοφὸς, αἰνέσει αὑτὸν, καὶ ἐπʼ αὐτὸν προσθήσει. 6. Τὰ δὲ τοῦ Σνμιὼν ῥήματα πρὸς τὴν Μαρίαν οὐδὲν ἔχει ποικίλον, οὐδὲ βαθύ Εὐλογησε γὰρ αὐτοὺς Συμεὼν, καὶ εἶπε πρὸς Μαρίαν τὴν μητέρα αὐτοῦ· Ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ, καὶ εἰς σημεῖον ἀντιλεγόμενον. Καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελευ· σεται ῥομφαία- ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί. Ἐν οἷς ἐκεῖνο ἐθαύμασα, πῶς,τὰ προάγοντα ὡς σαφῆ παρελθὼν, ἓν τοῦτο ἐπεζήτησας, τὸ, Καὶ σοῦ δὲ αὐτῇς τὴν ψυχὴν διελεύσεται ῥομφαία. Καίτοι ἐμοὶ οὐχ ἧττον φαίνεται ἄπορον, πῶς ὁ αὐτὸς εἰς πτῶσιν κεῖται καὶ ἀνάστασιν ο καὶ τί τὸ σημεῖον τὸ ἀντιλεγόμενον · καὶ τρί. τον, πῶς τῆς Μαρίας τὴν ψυχὴν διελεύσεται 7. Ἡγοῦμαι τοίνυν εἰς πτωσιν καὶ αναστασιν εἰναι τὸν Κύριον, οὐκ ἄλλων πιπτόντων, καὶ ἄλλων ἀνἱσταμένων, ἀλλὰ τοῦ ἐν ἡμῖν χείρονος καταπίπτοντος, καὶ τοῦ βελτίονος διανισταμένου. Καθαιρετικὴ μὲν γὰρ τῶν σωματικῶν παθῶν ἐστιν ἡ τοῦ Κυρίου ἐπιφάνεια, διεγερτικὴ δὲ τῶν τῆς ψυχῆς ἰδιωμάτων, Ὠς ὅταν λέγῃ Παῦλος· Ὀταν ἀσθενῶ, τότε δυνατός εἰμι ι ὁ αὐτὸς καὶ ἀσθενεῖ καὶ δύναται, ἁλλ ἀσθενετ μεν τῇ σαρκὶ, δυνατὸς δί ἐστι τῷ πνεύματι. οὕτω καὶ ὁ Κύριος οὐχὶ τοῖς μεν τοῦ πίπτειν τὰς ἀφορμὰς παρέχει, τοῖς δὲ τοῦ ἀνίστασθαι. Οἱ γὰρ πίπτοντες ἀπὸ τῆς στάσεως, ἐν ποτε ἦσαν, καταπίπτουσι. Δῆλον δὲ ὅτι οὐδέποτε στήκει ό ἄπιστος, ἀεὶ χαμαὶ συρόμενος, μετὰ τοῦ ὄφεως, συνο ἐπεται. Οὐκ ἔχει οὖν ὅθεν πίση, διὰ τὸ προκαταβεβλῆσθαι τῇ ἀπιστίᾳ. Ὥστε πρώτη εὐεργεσία τὸν στήκοντα τῇ ἁμαρτίᾳ πεσεῖν καὶ ἀποθανεῖν, εἶτα ζῆσαι τῇ δικαιοσύνῃ καὶ ἀναστῆναι, τῆς είς Χριστὸν πίστεως ἑκάτερον ἡμῖν χαριζομένης. Πιπτέτω τὰ χείρονα, ἶνα λάβῃ καιρὸν τὰ βελτίονα πρὸς τήν ἀνάστασιν. Ἐὰν μή πέσῃ ή πορνεία, ή σωφροσύνη οὐκ ἀνίσταται, Ἐὰν μή ἠ ἀλογία συν» τριβῇ, τὸ λογιστικὸν ἐν ἡμῖν οὐκ ἀνθήσει. Οὕτως οὖν εἱς πτῶσιν καὶ ἀνάστασιν πολλῶν. 8. Εἰς δὲ σημεῖον ἀντιλεγόμενον. Κυρίως σήμεῐον ἔγνωμεν παρὰ τῇ Γραφῇ τὸν σταυρὸν εἰρημένον. ”Εθήκε γὰρ, φησι, Μωσῆς τὸν ὄφιν ἐπὶ σημείου ο τουτέστιν, ἐπὶ σταυροῦ· Ἢ σημεῖον ἐστι τὸ παραδόξου τινὸς καὶ ἀφανοῦς πράγματος ἐνδεικτικόν ὁρώμενον παρὰ τῶν ἁπλουστέρων, νοούμενον δὲ παρά τῶν ἔντρεχῶν τήν διάνοιαν. Ἐπεὶ οὖν οὐ παύονται ζυγομαχοῦντες περὶ τῆς ἐνανθρωπή· σεως τοῦ Κυρίουσ οἱ μεν ἀνειληφέναι σῶμα, οὶ δὲ ἀσώματον αὐτοῦ τήν ἐπιδημίαν γεγενῆσθαι διοριζομενοι ° καὶ οἱ μὲν παθητὸν ἐσχηκέναι τὸ σῶμα, οἱ δὲ φαντασίᾳ τινὶ τήν διὰ σώματος οἰκονομίαν πλήροῦν · καὶ ἄλλοι χοῑκόν, ἄλλοι δὲ ἐπουρανιον σῶμα καὶ οἱ μὲν προαιώνιον τήν ὕπαρξιν, οἱ δὲ ἀπὸ Μαρίας τήν ἀργήν ἐσχηκέναι · διὰ τοῦτο Εἰς σήμείον ἀντ ιλεγόμενον. 9. Ῥομφαίαν δὲ λέγει τὸν λόγον τὸν πειραστικόν, τὸν κριτικὸν τῶν ἐνθυμήσεων, τὸν διικνούμενον ἄχρι μερισμοῦ ψυχῆς τε καὶ πνεύματος, ἁρμῶν τε καὶ μυελῶν, καὶ κριτικὸν ἐνθυμήσεων, Ἐπειδὴ τοίνυν πᾶσα ψυχή παρὰ τὸν καιρὸν τοὺ πάθους οἱονεὶ διακρίσει τινὶ ὑπεβάλλετο, κατὰ τήν τοῦ Κυρίου φωνήν, εἰπόντος, ὃτι Πάντες σκανδαλισθήσεσθε ἐν ἐμοί προφητεύει ὁ Συμεὼν καὶ περὶ αὐτῆς τῆς Μαρίας, ὅτι παρεστῶσα τῷ σταυρῷ, καὶ βλέπουσα τὰ γινόμενα, καὶ ἀκούουσα τῶν φωνῶν, μετὰ τήν τοῦ Γαβριὴλ μαρτυρίαν, μετὰ τήν ἀπόρῥητον γνῶσιν τῆς θείας συλλήψεως, μετὰ τήν μεγάλην τῶν θαυμάτων ἰπίδειξιν, γενήσεται, φησὶ, τὶς καὶ περὶ τὴν σήν ψυχὴν σάλος (βὕ). Ἔδει γὰρ τὸν Κύριον ὑπὲρ ποιντός γεύσασθαί θανάτου, καὶ ἱλαστήριον γενόμενον τοῦ κόσμου, πάντας δικαιῶσαι ἐν τῷ αὐτοῦ αῖματι. Καὶ σοῦ οὖν αὐτῆς, τῆς ἄνωθεν διδιδαγμὲνης τὰ περὶ τοῦ Κυρίου, ἅψεται τις διάκρισις. Toveἐστιν ἠ ῥομφαία. Ὅπως ἂν ἀποκαλυφθῶσιν ἀπὸ πολλῶν καρδιῶν διαλογισμοί· αἰνίττεται, ὃτι μετὰ τὸν πανδαλισμόν, τὸν ἐπὶ τῷ σταυρῷ τοῦ Χριστοῦ γενόμενον, τοίς τι μαθηταῖς καὶ αὐτῇ τῇ Μαρίᾳ ταχεῖά τις ίασις ἐπακολουθήσει παρὰ τοῦ Κυρίου, βεβαιοῦσα αὐτῶν τὴν καρδίαν εἰς τὴν ἐπʼ αὐτῷ πίστιν. Οὕτω γὰρ εἴδομεν καὶ Πέτρον μετὰ τὸ σκανδαλισθῆναι βεβαιότερον τῆς εἰς Χριστὸν πίστεως ἀντισχόμενον. Τὸ ἀνθρώπινον οὖν σαθρὸν διηλέγχθη, ἶνα τὸ ἰσχυρὸν τοῦ Κυρίου ὃιαδειχθῇ.

### English translation (Claude)

To Optimus the bishop. 1. I am always glad to see the good boys, both for the steadiness of their character beyond their years and for their kinship with your reverence, from which something great may be expected of them; and since I saw them come to me with a letter of yours too, I doubled my affection for them. When I read the letter, and saw in it both the providence of your disposition toward the Churches and your diligence in reading the divine Scriptures, I gave thanks to the Lord, and prayed for blessings on those who brought us such a letter, and before them on him who wrote it to us. 2. You asked about that much-talked-of saying, carried about up and down by everyone, what its solution is: "Whoever kills Cain will release seven vengeances." By this you have, in the first place, commended yourself as one who exactly keeps the charge of Timothy which Paul handed on to him (for you are plainly attending to reading); and then, as for us, old men, numbed now by time and bodily weakness and the multitude of afflictions which, stirred up in great numbers around us now, have weighed down our life, you have nevertheless roused us; and, fervent in spirit, you bring us back, chilled as we were like animals in their winter dens, to a moderate wakefulness and vital activity. The saying, then, can be understood simply, and it also admits a varied explanation. The simpler meaning, which anyone can see at once, is this: that Cain must pay the penalty for his sins sevenfold. For it is not the part of a just judge to fix repayments equal for equal; but the one who began the evil must pay what he owes with an addition, if he himself is to become better through the punishments, and is to make the rest more prudent by his example. Since, then, it has been ordained that Cain is to pay the penalty for his sins seven times, he who kills him, it says, will annul what has been decreed against him by the divine judgment. This is the sense that strikes us here on first reading. 3. But since the mind of the more diligent naturally searches the depths, it asks how justice is fulfilled in the "seven times," and what the "vengeances" are: whether the sins are seven, or the sin is one and the punishments for the one sin are seven. Now Scripture always limits the number of the forgiveness of sins to seven. "How often," it says, "shall my brother sin against me, and I forgive him?" (it is Peter speaking to the Lord) "As many as seven times?" Then the Lord's answer: "I do not say to you, as many as seven times, but as many as seventy times seven." For the Lord did not pass to another number, but, multiplying seven, set the limit of forgiveness within it. And after seven years the Hebrew was released from slavery; and seven weeks of years made the famous jubilee in former times, in which the land kept sabbath, debts were cut off, slavery ended, and a new life, as it were, began afresh, the old in some way receiving its completion in the number seven. These are types of this age, which circles round through the seven days and passes us by, in which the payment for lesser sins is made, according to the loving care of the good Master, so that we may not be handed over to punishment in the endless age. "Seven times," then, is because of its kinship with this world, since lovers of the world ought above all to be punished by means of the very things for whose sake they chose to do evil. As for the "vengeances": whether you mean the sins committed by Cain, you will find seven; or the punishments inflicted on him by the Judge, in that way too you will not miss the meaning. Among the deeds Cain dared, the first sin is envy at Abel's being preferred; the second, the deceit with which he spoke to his brother, saying, "Let us go out into the plain"; the third, murder, an addition to the evil; the fourth, that it was a brother's murder, a greater intensification; the fifth, that Cain was also the first murderer, leaving an evil example to human life; the sixth wrong, that he caused grief to his parents; the seventh, that he lied to God: for when asked, "Where is Abel your brother?" he said, "I do not know." Seven vengeances, then, would be released by Cain's being killed. For when the Lord said, "Cursed is the ground, which opened its mouth to receive your brother's blood," and, "Groaning and trembling you shall be on the earth," Cain says: "If you drive me out today from the earth, and I shall be hidden from your face, and I shall be groaning and trembling on the earth, then everyone who finds me will kill me." To this the Lord says: "Not so: whoever kills Cain will release seven vengeances." For since Cain thought that he would be easily caught by anyone, because he had no safety on the earth (for the ground was cursed because of him), and was bereft of help from God, who was angry with him for the murder, so that no help remained to him either from earth or from heaven, "It will be," he says, "that everyone who finds me will kill me." The word refutes his error, saying, "Not so"; that is, you will not be put to death. For death is a gain to those who are being punished, bringing release from their pains. But you will be stretched out in life, so that punishments may be measured out to you in proportion to your sins. But since "vengeance" is understood in two ways, both as the sin on which vengeance is taken and as the manner of punishment by which vengeance is taken, let us see whether seven kinds of torment were brought upon the evildoer. 4. The seven sins of Cain, then, the discussion has listed above. Now we ask whether the things brought on him for punishment are seven, and we answer thus. After the Lord's question, "Where is Abel your brother?" (which the loving Master put not because he wished to learn, but to give him an occasion for repentance, as the words themselves show; for when he denied, he quickly convicts him, saying, "The voice of your brother's blood cries to me"; so that "Where is Abel your brother?" gave Cain an occasion to become aware of his sin, and did not serve to instruct God. For if he had not received a visitation from God, he would have had an excuse as one abandoned, having received no occasion for repentance. But now the physician appeared to him, so that the sick man might take refuge in him. But he not only does not hide the wound, but works another besides, adding the lie to the murder: "I do not know. Am I my brother's keeper?"), from this point count the punishments. "Cursed is the ground because of you": one punishment. "You shall till the ground": this is the second. For a certain unspeakable necessity was yoked to him, urging him on to the work of the soil, so that he could not rest even if he wished, but must always toil at the ground that was his enemy, which he had made cursed for himself by defiling it with a brother's blood. "You shall till the ground," then: a terrible punishment, to live with those who hate you, to have an enemy as a housemate, a foe without respite. "You shall till the ground": that is, strained by the labors of husbandry you will not slacken at any time, released from your toils neither by night nor by day, but having that unspeakable necessity, harsher than a cruel master, rousing you to your work. "And it shall not again yield its strength." And yet, even if the ceaselessness of the work had some fruit, the toil itself would be no small torment to one always strained and laboring. But since the work was ceaseless and the drudgery on the land fruitless (for it did not yield its strength), this is the third punishment: the fruitlessness of his toils. "Groaning and trembling you shall be on the earth." He added two to the other three: continual groaning, and trembling of the body, since the limbs no longer had the support that comes from strength. For since he had used the power of his body wickedly, its vigor was taken from him, so that he tottered and shook, unable easily to bring bread to his mouth or to raise a drink to it; the wicked hand, after its unholy deed, no longer being permitted to serve even the body's own necessary needs. Another punishment Cain himself revealed, saying: "If you drive me out now from the earth, and I shall be hidden from your face." What is "If you drive me out from the earth"? That is: if you separate me from the benefit that comes from it. For he was not moved to another place, but was estranged from the good things that come from it. "And I shall be hidden from your face": to those who are wise the heaviest punishment is separation from God. "And it will be," he says, "that everyone who finds me will kill me." He infers this from what has gone before: if I have been driven out from the earth, if I shall be hidden from your face, it remains for me to be killed by everyone. What then does the Lord say? "Not so." But he set a sign on him. This is the seventh punishment: that the punishment should not even be hidden, but proclaimed to all by a clear sign, that this is the author of unholy deeds. For to one who reasons rightly the heaviest of punishments is … 5. A related question follows this: what Lamech said to his wives: "I have killed a man to my wounding, and a young man to my bruising; for if vengeance has been taken seven times for Cain, for Lamech it will be seventy times seven." And some think that Cain was killed by Lamech, as though he had lasted until that generation, so as to pay a heavier penalty. But this is not true. For he appears to have committed two murders, of which he himself tells: "I have killed a man and a young man": the man to my wounding, and the young man to my bruising. A wound is one thing and a bruise another; and a man is one thing and a young man another. "For if vengeance has been taken seven times for Cain, for Lamech it will be seventy times seven": I am liable to undergo four hundred and ninety punishments, if indeed God's judgment on Cain was just, that he should pay seven punishments. For as he did not learn murder from another, so he did not see a murderer undergoing punishment; but I, having before my eyes the man groaning and trembling, and the greatness of God's wrath, was not brought to sobriety by the example. Hence I deserve to pay four hundred and ninety punishments. But some have been led to an interpretation of this kind, not out of tune with the Church's doctrine: that from Cain to the flood seven generations passed, and the punishment was brought on the whole earth because sin had spread so widely. But the sin of Lamech needs not a flood for its healing, but him who takes away the sin of the world himself. Count, then, the generations from Adam to the coming of Christ, and you will find, according to Luke's genealogy, that the Lord was born in the seventy-seventh succession. These things, then, have been examined as far as we could, many other points that might be examined being passed over, so as not to carry the discussion beyond the measure of a letter; and even brief seeds are enough for your understanding. For "give an occasion to the wise," it says, "and he will be wiser"; and, "a wise man, when he receives a word, will praise it, and will add to it." 6. The words of Simeon to Mary have nothing varied or deep. "Simeon blessed them and said to Mary his mother: Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against. And a sword will pierce through your own soul too, so that the thoughts of many hearts may be revealed." In this I wondered how you passed over the preceding words as clear and asked about this one alone: "And a sword will pierce through your own soul too." And yet to me it seems no less difficult how the same one is set for falling and rising; and what the sign is that is spoken against; and third, how the sword will pierce Mary's soul. 7. I think, then, that the Lord is for falling and rising not in the sense that some fall and others rise, but that the worse in us falls down and the better rises up. For the manifestation of the Lord destroys the bodily passions and rouses the properties of the soul. As when Paul says, "When I am weak, then I am strong": the same man is both weak and strong; but he is weak in the flesh and strong in the spirit. So too the Lord does not give some occasion to fall and others occasion to rise. For those who fall fall from the standing in which they once were. And it is clear that the unbeliever never stands, being always dragged along the ground with the serpent he follows. He has nothing from which to fall, having been cast down beforehand by unbelief. So the first benefit is that he who stands in sin should fall and die, and then live to righteousness and rise, faith in Christ granting us both. Let the worse fall, so that the better may have opportunity to rise. Unless fornication falls, chastity does not rise; unless unreason is crushed, the rational part in us will not flourish. So, then, "for the fall and rising of many." 8. "And for a sign that is spoken against." We know that in Scripture the cross is properly called a "sign." For "Moses," it says, "set the serpent on a sign," that is, on a cross. Or a sign is something that indicates some strange and hidden thing, seen by the simpler, but understood by those keen of mind. Since, then, people do not cease to quarrel about the Lord's becoming man, some declaring that he assumed a body, others that his coming was bodiless; some that he had a body capable of suffering, others that he fulfilled the dispensation through the body by some kind of appearance; and others that his body was earthly, others heavenly; and some that he existed before the ages, others that he had his beginning from Mary: for this reason, "for a sign that is spoken against." 9. By "sword" he means the testing word, which judges the thoughts, which pierces to the division of soul and spirit, of joints and marrow, and judges the thoughts. Since, then, every soul at the time of the passion was subjected, as it were, to a kind of wavering, according to the word of the Lord, who said, "You will all be made to stumble because of me," Simeon prophesies about Mary herself too, that, standing by the cross, seeing what was done, and hearing the words, after the testimony of Gabriel, after the secret knowledge of the divine conception, after the great display of miracles, there will be, he says, some disturbance about your soul too. For the Lord had to taste death for everyone, and, becoming a propitiation for the world, to justify all by his blood. Some wavering, then, will touch you too, who have been taught from above the things about the Lord. This is the sword. "So that the thoughts of many hearts may be revealed": he hints that after the stumbling that took place at the cross of Christ, a swift healing from the Lord will follow for the disciples and for Mary herself, confirming their hearts in faith in him. For so we saw Peter too, after he had stumbled, holding more firmly to faith in Christ. So what was human was shown to be weak, so that the strength of the Lord might be displayed.

### Scripture references

- Gen 4:15: quotation, high confidence
- Gen 4:8: quotation, high confidence
- Gen 4:9: quotation, high confidence
- Gen 4:10: quotation, high confidence
- Gen 4:11: quotation, high confidence
- Gen 4:12: quotation, high confidence
- Gen 4:14: quotation, high confidence
- Gen 4:23: quotation, high confidence
- Gen 4:24: quotation, high confidence
- 1 Tim 4:13: allusion, high confidence
- Rom 12:11: echo, medium confidence
- Matt 18:21: quotation, high confidence
- Matt 18:22: quotation, high confidence
- Exod 21:2: allusion, high confidence
- Lev 25:10: allusion, high confidence
- John 1:29: allusion, high confidence
- Luke 3:23: allusion, medium confidence
- Prov 9:9: quotation, high confidence
- Luke 2:34: quotation, high confidence
- Luke 2:35: quotation, high confidence
- 2 Cor 12:10: quotation, high confidence
- Num 21:9: quotation, high confidence
- Heb 4:12: allusion, high confidence
- Matt 26:31: quotation, high confidence
- Heb 2:9: allusion, high confidence
- Rom 3:25: echo, medium confidence
- Rom 5:9: echo, medium confidence
- Matt 26:75: allusion, low confidence

### Extrabiblical texts

- Sir 21:15 (Sirach): quotation, high confidence

### Translation notes

- Letter 260. The quotations from Genesis follow the Septuagint, as Basil reads it ("will release seven vengeances," "groaning and trembling"). At the end of section 4 the scan breaks off in mid-sentence ("…"). Basil's interpretation of the sword in Luke 2:35 as a wavering in Mary's soul at the cross is translated as written. The Lucan genealogy count ("seventy-seventh succession") is Basil's. "Moses set the serpent on a sign" follows the Greek of Num 21:8–9. Quotations and allusions: Gen 4:15, 8–16, 23–24; 1 Tim 4:13; Rom 12:11; Matt 18:21–22; Exod 21:2; Lev 25:8–13; John 1:29; Luke 3:23–38; Prov 9:9; Sir 21:15; Luke 2:34–35; 2 Cor 12:10; Num 21:8–9; Heb 4:12; Matt 26:31; Heb 2:9; Rom 3:25; Rom 5:9; Matt 26:69–75.

### Citation (SBL)

Basil, Ep. 260 (PG 32:953d–968b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/260/#p-260).

## Letters 261, 262

- URL: https://sophiascriptura.com/fathers/basil-epistulae/260/#p-261
- Source: PG 32:968b–976a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil warns the church of Sozopolis against those who say Christ had a heavenly body or that the Godhead itself suffered, setting out why the Lord took real human flesh from Mary; in a second letter he warns the monk Urbicius against the idea that God was changed into flesh.

### Greek text

Τοῖς εν Σωζοπὸλει. 1. ’Ἐνέτυχον τοῖς γράμμασιν ὑμῶν, ἀδελφοὶ τι· μιωτατοι, ἃ περὶ τῶν καθʼ ὑμᾶς πραγμάτων ἐπεστείλατε. Καὶ ὅτι μὲν ἡμᾶς κοινωνοὺς φροντίδων παρελάβετε εἰς τὴν τῶν ἀναγκαίων ὑμῖν καὶ σπουδῆς ἀξίων ἐπιμέλειαν, ηὐχαρεστήσαμεν τῷ Κυρίῳ, Ἐστενάξαμεν δι, ἀκούσαντες, ὅτι πρὸς τῇ ποιρὰ τῶν ’Λρεαινῶν ἐπαγομένη ταραχῆ ταῖς Ἐκκλησίαις, καὶ τῇ συγχύσει, ἣν ἐκεῖνοι περὶ τῆς πίστεως λόγον πεποίηνται, ἔτι καὶ ἄλλη τις ὑμῖν ἀνεφάνη καινοφωνία, εἰς πολλὴν ἀδημονίαν ἐμβάλλουσα τὴν ἀδελφότητα, ὡς ἐπεστείλατε ημῖν, ἀνορωπων καινὰ καὶ ἀσυνήθη ταῖς ἀκοαῖς τῶν πιστῶν ὡς ἐκ τῆς τῶν Γραφῶν διδασκαλίας δῆθεν παρεισαγὸντων. Ἐγράφετι γὰρ εἶναί τινας παρʼ ὑμῖν τοὺς λύοντας τὴν σωτήριον οἰκονομίαν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅσον τὸ ἔπʼ αὐτοῖς, καὶ ἆθετοῦντας τοῦ μεγάλου μυστηρίου τὴν χάριν, τοῦ σεσιγημένου μὲν ἀπὸ τῶν αἰώνων, φανερωθέντος δὲ καιροῖς ἰδίοις, ὅτε ὁ Κύριος, πάντα διεξελθὼν τὰ εἰς ἐπιμέλειαν ἧκοντα τοῦ γένους τῶν ἀνθρώπων, ἐπὶ πᾶσι τὴν οἰκείαν ἒχαρίσατι ἡμῖν ἐπιδημίαν. Ὠφέλησε γὰρ τὸ ἑαυτοῦ πλάσμα,’ πρῶτον μὲν διὰ πατριαρχών, ὧν οἱ βίοι ὑποδείγματα καὶ κανόνες προετέθησαν τοῖς βουλομένοις ἀκολουθεῖν τοῖς ἴχνεσι τῶν ἁγίων, καὶ κατὰ τὸν ὅμοιον ἐκείνοις ζῆλον φθάσαι πρὸς τὴν τῶν ἀγαθῶν ἔργων τελείωσιν · εἶτα νόμον ἔδωκεν εἰς βοήθειαν, διʼ ἁγγελων αὑτὸν διαταξάμενος ἐν χειρὶ Μωυσέωςο εἶτα προφήτας, προκαταγγέλλοντας τὴν μέλλουσαν ἔσεσθαι σωτηρίαν, κριτὰς, βασιλεῖς, δικαίους, ποιοῦντας δυνάμεις ἐν χειρὶ κρυφαία. Μετὰ πάντας τούτους, ἐπʼ ἐσχάτων τῶν ἡμερῶν αὐτὸς ἐφανερώθη ἐν σαρκὶ, Γενόμενος ἐκ γυναικὸς, γενόμενος ὑπὸ νόριον, ἵνα τοὺς ὑπὸ νόμον ἐξαγοράσῃ, ἵνα τὴν υἱοθεσίαν ἀπολάβωμεν. 2. Εἰ τοίνυν μὴ γέγονε τοῦ Κυρίου η ἐν σαρκὶ ἐπι· δημία, οὐκ ἔδωκε μὲν ὁ Λυτρωτὴς τὸ ὑπὲρ ἡμῶν τίμημα τῷ θανάτῳ, οὐ διέκοψε δὲ τοῦ θανάτου τὴν βασιλείαν διʼ ἑαυτοῦ. Εἰ γὰρ ἄλλο μὲν ἦν τὸ βασιλευόμενον ὑπὸ τοῦ θανάτου, αʼλλο δὲ τὸ παρὰ τοῦ Κυοίου προσληφθεν, οὐκ ἂν μὲν ἐπαύσατο τὰ ἑαυτοῦ ἐνεργῶν ὁ θάνατος ο οὐκ ἂν δὲ ἡμέτερον κέρδος ἐγένετο τῆς σαρκὸς τῆς θεοφόρου τὰ πάθη οὐκ ἀπέκτεινε δὲ τὴν ἁμαρτίαν ἓν τῇ σαρκί οὐκ ἐξωοποιηθημεν ἐν τῷ Χριστῷ οἱ ἐν τῷ Ἀδὰμ ἀποθανόντεςʼ οὐκ ἂν· επλάσθη τὸ διαπεπτωκὸς· οὐκ ἀνωρθώθη τὸ κατερῥαγμένονο οὐ προσῳκειὼθη τῷ Θεῷ τὸ διὰ τῆς ἀπάτης τοῦ ὄφεως ἁλλοτριωθέν. Ταῦτα γὰρ πάντα ἀναιρεῖται παρὰ τῶν οὐράνιον σῶμα λεγόντων ἔχοντα τὸνίζύριον παραγεγενῆσθαι. Τίς δὲ χρεία τῆςὰγίας Παρθένου, εἰ μὴ ἐκ τοῦ φυράματος τοῦ Ἀδὰμ ἒιιελλεν ἡ θεοφόρος σὰρξ προσλαμβάνεσθαιξ ’Ᾰλλὰ τίς οὕτω τολμηρὸς, ὥστε τὸ πάλαι σιωπηθεν Οὐαλεντίνου δόγμα νῦν πάλιν διὰ σοφιστικῶν ῥημάτων καὶ τῆς ἔκ τῶν Γραφῶν δῆθεν μαρτυρίας ἁνανεοὺσθαι; 923 γὰρ νεώτερον τοῦτο τῆς δοκήσεως τὸ ἆσέβηιμα, ἀλλὰ πάλαι ἀπὸ τοῦ ματαιόφρονος ἀρξάμενον Οὐαλεντίνου, ὃς, dlis/ag τοῦ Ἀποστὸλου λέξεις ἀποσπαράξας, τὸ δυσσεβὲς ἐαυτῷ κατεσκεύασε πλάσμα, μορφὴν λέγων δούλου, καὶ οὐχὶ αὐτόν τὸν δουλον ἀνειληφέναι, καὶ ἓν σχήματι λέγων τὸν Κύριον γεγενῆσθαι, ἀλλʼ οὐχὶ αὐτὸν τὸν ἄνθρωπον tuo" αὐτοῦ. προσειλῆφθαι. Τούτους ἐοίκασι συγγενῆ φθέγγεο-θαι οὗτοι, οὓς ἀποδύρασθαι προσήκει, τὰς νεωτερικὰς ὑμῖν ἔπεισαγοντας ταραχάς. 3. Τό δὲ ἐπʼ αὐτὴν λέγειν τῆν θεότήτα τᾶ τοῦ ἀνθρώπου διαβαὗιειν πάθη οὐδαμῶς σωζόντων ἐστὶ τὸ ἒν διανοίαις ἀκόλουθον, οὔτε εἰδότων, ὅτι ἄλλα σαρκὸς πάθη, καὶ ἄλλοι σαρκὸς ἔμψυχον, καὶ ἄλλα ψυχῆς σώματι κεχρημένης. Σαρκὸς μὲν οὖν ἴδιον τό τέμνεσθαι, καὶ μειοῦσθαι, atati. διαλύεσθαι · καὶ πάλιν σαριιός ἐμψύχου τὸ κοποῦσθαι, καὶ ὀδυνᾶσθαι, καὶ πεινᾷν, καὶ διψᾷν, καὶ ὕπνῴ κρατεῖσθαι δ ψυχῆς δὲ σώματι κεχρημένης λύπαι, καὶ ἆδημονίαι, καὶ φροντίδες, καὶ ὅσα τοιαῦτα. Ὠν τὰ μὲν φυσιὶιὰ καὶ ἀναγκαῖα τῷ ζώῳ, τὰ δὲ ἐκ προαιρέσεως μοχθηὲ ρᾶς, διὰ τὸ ἀνάγωγον του βίον καὶπρὸς ἀρετῆὗ ἀγύμναστον ἐπεισαγόμενα. Ὅθεν φαίνεται ὁ Κύριος τὰ μὲν φυσικὰ πάθη παραδεξάμενος εἰς fit? βαίωσιν τῆς αληθινῆς, χαί οὗ κατὰ φαντασίαν ἔνανθρωπήσεως, τὰ δὲ ἀπὸ κακίας παθη, ὃσα τὸ καθαρόῡ τῆς ζωῆς ἡμῶν ἐπιρῥυπαίνει, ταῦτα ὡς ἀνάξια τῆς ἀχράντου θεότητος ἀπωσάμενος· Διά τούτο εἴρηται ἐν ὁμοιώματι γεγενῆσθαι σαρκὸς ἁμαρτίας. Οὔ γὰρ ἐν ὁμοιώματι σαρκὸς, ὡς τούτοις δοκεῖ, ἀλλʼ ἐν ὁμοιώματι σαρκὸς ἁμαρτίας-’Ὥστε σάρκα μὲν τὴν ἡμετέραν ἀνέλαβε μετά τῶν φυσικῶν αὐτῆς παθῶν, ἁμαρτίαν δὲ οὐκ ἐποίησεν. Ἀλλʼ ὥσπερ ὁ θάνατος, ὁ ἐν τῇ σαρκὶ, διὰ τοῦ Ἀδὰμ εἰς way/lg παραπεμφθςὶς, κατεπόθη ὑπὸ τῆς θεότητος, οὕτω χαί ἠ ἁμαρτία ἐξανηλὼοη ὑπὸ τῆς δικαιοσύνης τῆς ἐν Χριστιᾷῖ Ἰησοῦ - ὥστε ἡμᾶς ἐν τῇ ἀναστάσει ἀπολαβεῖν τὴν ν,. ι. ς σάρκα, μήτε ὑπόδικον θανάτῳ, μήτε ὑπεύθυνον ἁμαρτίᾳ, Ταῦτά ἐστιν, ἀδελφοὶ, τὰ τῆς Ἐκκλησίας μυστήρια, αὗται τῶν Πατέρων αἱ. παραδόσεις. Διάμαρτυρόμεθα παντὶ ἀνθρώπῳ φοβουμένῳ τὸν Κύριον. καὶ κρίσιν Θεοῦ ἀναμένοντι, διδαχαῖς ποικίλαις μὴ παραφέρεσθαι. Εἴ τις ἑτεροδιδασκαλεῖ, καὶ μή προσέρχεται ὑγιαίνουσι λόγοις τῆς πιστεως, ἀλλὰ παρωθούμενος τὰ τοῦ Πνεύματος λόγια, τὴν οἰκείαν διδασκαλίαν κυριωτέραν ποιεῖται τῶν εὐαγγελικών διδαγματῶν, φυλάσσεσθε τὸν τοιοῦτον, Παράο-χόι δὲ ὁ Κύριος καὶ εἰς ταυτὸν ἡμᾶς ἀλλήλοις συνελθεῖν ποτε ὥστε ὅσα τόν λόγον ἡμῶν διέφυγε, ταῦτα διὰ τῆς κατʼ ὀφθαλμοὺς συντυχίας ἀναπληρῶσαι- Καὶ γὰρ ὀλίγα ἐκ πολλῶν ὑμῖν ἐπεστείλαμεν, οὐ βουλόμενοι ἔξω γενέσθαι τοῦ μέτρου τῆς ἐπιστολῆς· καὶ ἅμα πεπεισμένοι, ὃτι τοῖς φοβουμένοις τὸν Κύρων ἐξαρκεῖ καὶ ἠ διʼ ὀλίγων ὑπόμνησις. Οὖρβικίῳ μονάζοντι. l. Καλῶν ἐποίησας ἐπιστείλας ἡμῖν· ἔδειξας γὰρ οῦ μικρὸν τὸν καρπὸν τῆς καὶ συνεχῶς ποίει τοῦτο. Μὴ μέντοι νομίσῃς ἀπολογίας σοι δεῖν, ὅταν ἡμῖν iniuratm. Γνωρίζομεν γὰρ ἑαυτοὺς, καὶ οἴδαμεν, ὅτι παντὶ ἀνορωπῳ πρὸς πάντας ὁμοτιμίας ἰσότης ἐστὶ κατὰ τὴν φύσιν· ὑπεροχαὶ δὲ ἕν ἡμῖν οῦ κατά γένος, οὐδὲ κατὰ περιουσιαν χρημάτων, οὐδὲ κατὰ τὴν τοῦ σώματος κατασκευὴν, ἀλλὰ κατὰ τήν ὑπεροχὴν τοῦ φοβον τοῦ πρὸς τὸν Θεὸν. Ὥστε, τί κωλύει σε, πλεῖον φοβούμενον τὸν Δεσπότην, μείζονα ἡμῶν εἶναι κατʼ αὐτὸ τοῦτο; Συνεχῶς οὖν ἡμῖν ἐπίστελλε, καὶ γνώρίζι, πῶς ἡ περὶ σε ἀδελφότης, καὶ τίνες τῶν τῆς Ἐκκλησίας τῆς καθʼ ὑμᾶς ὑγιαίνουσιν· ἶνα εἰδῶμεν οἷς χρὴ γράφειν, καὶ τίσιν ἐπαναπαύεσθαι ο Ἐπεὶ δὲ ἀκούω τινας εἶναι τοὺς τὸ εὗθὲς περὶ τῆς ὲνανθρωπησεως τοῦ Κυρίου δόγμα ἐν διαστρόφοις ὑπολήψεσι παραχαράσσοντας, παρακαλῶ αὐτοὺς διὰ τῆς σῆς ἀγάπης ἀποσχέσθαι τῆ ς ἀτόπου ἐκείνης byomg, ἣν ἐχειν τινες ἡμῖν καταγγίλλονται, ὡς αὐτοῦ τοῦ Θεοῦ εἰς σάρκα τραπέντος, καὶ οὐχὶ προσλαβόντος, dii: τῆς ἀιγίας Μαρίας τὸ τοῦ Ἀδὰμ φύραμα, ἀλλʼ αὑτοῦ τῇ οἰκείᾳ θεότητι εἰς τὴν ὑλικην φύσιν μεταβληθέντος. 2. Τοῦτο δὲ τὸ ἄτοπον ἐλέγξαι καὶ πάνυ ῥᾴδιον, Ἀλλʼ ἐπειδὴ αὐτόθεν ἔχει τὸ ἐναργὴς ἡ βλασφημίαι νομίζω τῷ φοβουμένῳ τὸν Κύριον ἀρκεῖν καὶ μόνην τὴν ὑπόμνησιν. Εἰ γὰρ ἐτράπη, καὶ ἠλὶοιὼθη. Τοῦτο δὲ ἀπείη καὶ λέγειν καὶ ἐννοεῖν, τοῦ Θεοῦ εἰπόντοςʼ Ἐγὼ εἰμι, καὶ οῦκ ἠλλοίωμαι. Ἔπειτα, πῶς εὶς ἡμᾶς διέβη ἡ τῆς ἑνανθρωπήσεως captiua, εἰ μὴ τὸ ἡμέτερον σῶμα, τῇ θεότητι συναφθὲν, κρεῖττον ἐγένετο τῆς τοῦ θανάτου ἑπικρατείας; Οὐ γὰρ τραπεὶς οἰκεῖον ὑπεσνησατο σῶμα, ὅπερ, παχυνοείσης αὐτῷ τῆς θεῑκῆς φύσεως, ὑπέστη. Πῶς δε ἡ ἀπερίληπτος Θεότης εἰς μικροῦ σώματος ὄγκον περιεγράφη, εἴπερ ἐτράπη πᾶσα ἠ τοῦ Μονογενοῦς φύσιςς Ἀλλὰ τοῦτο μὲν οὐδένα ἠγοῦμαι νοῦν ἔχοντα, καὶ τὸν φοβον τοῦ Θεοῦ κεκτημένον, πάσχειν τὸ ἀρρώστημα. Ἐπειδὴ δὲ ἦλθεν εἰς ἐμὲ ἠ «priameia ν 1 τινες τῶν μετὰ τῆς ἀγάπης σου ἓν τῇ ἀσθενείᾳ ταύτη τῶν λογισμῶν εὲσιν, ἀναγκαῖον ἡγησάμην, μὴ ψιλὴν ποιήσασθαι τὴν πρόσρησιν, ἀλλʼ ἔχειν τι τὴν ἔπιστολὴν ἡμῶν τοιοῦτον. ὃ δύναται καὶ οἰκοδομῆσαι τὰς ψυχὰς τῶν φοβουμένων τὸν Κύριον. Ταῦτα οὖν παραυ καλοῦμεν διορθώσεως τυχεῖν ἐκκλησιαστικῆ ς, καὶ τῆς πρὸς τοὺς αὶρετικοὺς κοινωνίας ὑμᾶς ἀπέχεσθαι· εἰδότας, ὅτι τὸ ἐν τούτοις ἀδιαφορεῖν τὴν ἐπὶ τοῦ Χριστοῦ παρρησίαν ἡμῶν ἀφαιρεῖται.

### English translation (Claude)

To those in Sozopolis. 1. I have read the letter that you sent, most honored brothers, about your affairs. And that you have taken us as partners in your cares, in seeing to what is necessary for you and worthy of zeal, we gave thanks to the Lord. But we groaned on hearing that, besides the disturbance brought upon the Churches by the Arians and the confusion they have caused in the teaching of the faith, still another novelty of language has appeared among you, throwing the brotherhood into great distress, as you wrote to us, since men are introducing things new and unfamiliar to the ears of the faithful, as though from the teaching of the Scriptures. For you wrote that there are some among you who undo the saving dispensation of our Lord Jesus Christ, so far as in them lies, and set at nought the grace of the great mystery, which was kept silent from the ages but manifested in its own times, when the Lord, having gone through everything that pertains to the care of the human race, granted us, on top of all, his own coming. For he benefited his creature, first through patriarchs, whose lives were set forth as examples and rules for those who wish to follow in the footsteps of the saints and, with a zeal like theirs, to reach the perfection of good works; then he gave the law as a help, ordaining it through angels by the hand of Moses; then prophets, foretelling the salvation that was to come; judges, kings, righteous men, doing mighty works with a hidden hand. After all these, in the last days he himself was manifested in the flesh, "born of a woman, born under the law, to redeem those under the law, so that we might receive adoption as sons." 2. If, then, the Lord's coming in the flesh did not take place, the Redeemer did not pay death the price on our behalf, nor did he of himself break death's reign. For if what was reigned over by death was one thing, and what was assumed by the Lord another, death would not have ceased doing its own work, nor would the sufferings of the God-bearing flesh have become our gain; he would not have killed sin in the flesh; we who died in Adam would not have been made alive in Christ; what had fallen to pieces would not have been refashioned; what had been broken down would not have been set upright; what had been estranged through the deceit of the serpent would not have been brought back into kinship with God. For all these things are done away with by those who say that the Lord came having a heavenly body. And what need was there of the holy Virgin, if the God-bearing flesh was not to be taken from the lump of Adam? But who is so daring as to renew now again, by sophistical words and supposed testimony from the Scriptures, the doctrine of Valentinus, long since silenced? For this impiety of the "appearance" is not new, but began long ago with the vain-minded Valentinus, who, tearing off a few phrases of the Apostle, constructed for himself his impious fiction, saying that he took "the form of a servant," and not the servant himself, and that the Lord came to be "in fashion," but that the man himself was not assumed by him. These men, whom one ought to lament, who are bringing these innovating disturbances upon you, seem to utter things akin to these. 3. And to say that the human sufferings passed over to the Godhead itself is the part of men who in no way keep consistency in their thinking, and who do not know that the sufferings of flesh are one thing, those of flesh endowed with a soul another, and those of a soul using a body another. It is proper to flesh to be cut, diminished, and dissolved; and again it is proper to flesh endowed with a soul to be wearied, to feel pain, to hunger, to thirst, to be overcome by sleep; and to a soul using a body belong griefs, distress, anxieties, and the like. Of these, some are natural and necessary to the living creature, while others are brought in by an evil choice, through an undisciplined life untrained for virtue. Hence it is clear that the Lord accepted the natural sufferings to confirm his true, and not imaginary, becoming man; but the sufferings that come from vice, all that stain the purity of our life, he rejected as unworthy of the undefiled Godhead. For this reason he is said to have come "in the likeness of sinful flesh": not in the likeness of flesh, as these men think, but in the likeness of sinful flesh. So he took our flesh with its natural sufferings, but "did no sin." But as the death in the flesh, passed on to us through Adam, was swallowed up by the Godhead, so too sin was consumed by the righteousness that is in Christ Jesus; so that in the resurrection we receive back the flesh neither liable to death nor subject to sin. These, brothers, are the mysteries of the Church; these are the traditions of the Fathers. We solemnly charge every man who fears the Lord and awaits the judgment of God not to be carried away by various teachings. If anyone teaches otherwise, and does not agree with the sound words of the faith, but, thrusting aside the oracles of the Spirit, makes his own teaching weightier than the teachings of the Gospel, guard yourselves against such a man. May the Lord grant that we may one day come together with one another, so that whatever has escaped our words we may fill up by meeting face to face. For we have written you a few things out of many, not wishing to go beyond the measure of a letter, and at the same time persuaded that for those who fear the Lord even a reminder in a few words is enough. [Letter 262] To Urbicius the monk. 1. You did well to write to us; for you showed no small fruit of your love; and do it constantly. But do not think that you need to excuse yourself when you write to us. For we know ourselves, and we know that every man by nature has equality of honor with all; and distinctions among us are not according to family, nor wealth, nor the build of the body, but according to the pre-eminence of the fear of God. So what prevents you, if you fear the Master more, from being greater than we are in this very respect? So write to us constantly, and let us know how the brotherhood around you is, and which of those of the Church among you are sound, so that we may know to whom we ought to write and on whom to rely. But since I hear that there are some who falsify the straight doctrine of the Lord's becoming man with perverted notions, I urge them through your love to keep away from that strange notion, which some are reported to us to hold: that God himself was turned into flesh, and did not take from holy Mary the lump of Adam, but was himself, in his own Godhead, changed into material nature. 2. This absurdity is very easy to refute. But since the blasphemy is self-evident, I think that for one who fears the Lord a mere reminder is enough. For if he was turned, he was also changed. But far be it from us to say or think this, since God said, "I am, and I do not change." Then, how did the benefit of the becoming man pass to us, unless our body, joined to the Godhead, became stronger than the dominion of death? For he did not, by being turned, give substance to a body of his own, one that came into existence when the divine nature was thickened into it. And how was the uncircumscribed Godhead circumscribed in the bulk of a small body, if the whole nature of the Only-begotten was turned? But I do not think that anyone who has sense and possesses the fear of God suffers from this sickness. But since the report has come to me that some of those with your love are in this weakness of thought, I thought it necessary not to make a mere greeting, but that our letter should have something that can also build up the souls of those who fear the Lord. So we urge that these things receive the Church's correction, and that you keep away from communion with the heretics, knowing that indifference in these matters takes away our freedom of speech before Christ.

### Scripture references

- Col 1:26: allusion, high confidence
- Gal 3:19: allusion, high confidence
- Heb 1:1: allusion, medium confidence
- 1 Tim 3:16: allusion, high confidence
- Gal 4:4: quotation, high confidence
- Gal 4:5: quotation, high confidence
- Rom 5:14: allusion, medium confidence
- 1 Cor 15:22: allusion, high confidence
- Rom 8:3: quotation, high confidence
- Phil 2:7: allusion, high confidence
- 1 Pet 2:22: quotation, high confidence
- 1 Cor 15:54: allusion, high confidence
- Heb 13:9: allusion, high confidence
- 1 Tim 6:3: allusion, high confidence
- Mal 3:6: quotation, high confidence

### Translation notes

- Staged ref 261 holds Letter 261 (to the Sozopolitans) and, from "[Letter 262]", Letter 262 (to Urbicius the monk), whose heading follows without a break in the scan. The views Basil opposes (a heavenly body of Christ; the Godhead changed into flesh) belong to some followers of Apollinarius; they are stated as Basil describes them. Quotations and allusions: Col 1:26 / Rom 16:25; Gal 3:19; Ps 77:20 (hand of Moses, 76:21 LXX); Heb 1:1–2; 1 Tim 3:16; Gal 4:4–5 (quoted); Rom 5:14, 17; 1 Cor 15:22; Rom 8:3 (quoted); Phil 2:7; 1 Pet 2:22 (quoted); 1 Cor 15:54; Heb 13:9; 1 Tim 6:3; Mal 3:6 (quoted); 2 Cor 3:12.

### Citation (SBL)

Basil, Ep. 261 (PG 32:968b–976a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/260/#p-261).

## Letter 263

- URL: https://sophiascriptura.com/fathers/basil-epistulae/263/#p-263
- Source: PG 32:976b–981c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the Western bishops to denounce publicly to the Eastern Churches three men who are disturbing them while claiming orthodoxy: Eustathius of Sebaste, Apollinarius, and Paulinus of Antioch, whose teachings and careers he describes.

### Greek text

Τοῖς Δυτικοῖς. I, Κύριος ὁ Θεὸς ἡμῶν, ἐφʼ ὃν ἠλπίσαμεν, το.. σαύτην ὑμῶν ἑκάστῳ παράσχοι χάριν εἰς τὸ ἐπιτυχεῖν τῆς προκειμένης ἐλπίδος, ὅσης αὐτοὶ χαρᾶς τὰς καρδίας ἡμῶν ἐνεπλήσατε, ἔκ τε τῶν γραμμάτων ἃ ἐπεστείλατε ἡμῖν διὰ τῶν ποθεινοτάτων συμπρεσβυτέρων ἡμῶν, καὶ ἐκ τῆς συμπαθείας τῶν καθʼ ἡμᾶς λυπηρῶν, ἣν συνεπαθήσατε ὴμῖν,ὡς ἐνδεδυμένοι σπλάγχνα οἰκτιρμοῦ, καθὼς ἀπήγγειλαν ἡμῖν οὶ προειρημένοι. Καὶ γὰρ, εἰ καὶ τὰ τραύματα ἡμῶν ὃμοια διαμένει, ἀλλʼ οὖν φέρει τινὰ ἡμῖν ῥᾳστωνην τὸ ἑτοίμους ἔχειν τοὺς ἰατροὺς, δυναμένους, εἰ καιροῦ λάβοιντο, ταχεῖαν ἐπαγαγεῖν τῶν ἀλγημάτων τὴν ἴασιν. Διὸ καὶ πάλιν ὑμᾶς διὰ τῶν ἀγαπητῶν καὶ προσφθεγγόμεθα, καὶ παρακαλοῦμεν, εἰ μὲν δίδωσιν ὑμῖν ὁ Κύριος ἄδειαν τοῦ ὡς ἡμᾶς ἀφικέσθαι, μὴ ὀκνῆσαι ημῶν τὴν ἐπίσκεψιν ἐντολῆς γὰρ ἐστι τῆς μεγίστης η τῶν ἀσθενούντων ἐπίσκεψις.Ἐέ δὲ ὁ εὶγαῖ θός Θεὸς καὶ σοφὸς τῆς ζωῆς ὴμῶν οἰκονόμος -ξ-ὴν χαριν ταύτην εἰς ἕτερον καιρὸν ταμιεύεται, ἀλλʼ .-..., \--,, ἑπιστείλατε ἡμῖν ὅσα παρʼ ὑμῶν πρέπει γραφῆναι εἰς παράκλησιν μὲν τῶν θλιβομένων, διόρθωσιν δὲ τῶν συντετριμμένων. Πολλὰ γὰρ ἤδη τὰ συντρίμματα τῆς Ἐκκλησίας γέγονε, καὶ πολλὴ ἡμῖν ἐπʼ αὐτοῖς ἠ θλίψις· καὶ προσδοκία βοηθείας ἑτέρωθεν οὐδαμόθεν, ἐὰν μὴ ὁ Κύριος δ ιʼ ὑμῶν τῶν γνησίως δουλερόντων 2. Τὸ μὲν οὖν ἰταμὸν καὶ ἀναίσχυντον τῆς αἱρέσεως τῶν Ἀρειανῶν, φανερῶς ἀποῤῥαγξν τοῦ σώματος τῆς Ἐκκλησίας, μένει επὶ τῆςιῖὸίας πλοίνης. καὶ ὀλίγα ἡμᾶς λυμαίνεται, διὰ τὸ πᾶσι πρόδηλον αὐτῶν τὴν ἀσέβειαν εἶναιʼ οἱ δὲ τὴν ὃορᾱίν τοῦ προβάτου περιβεβλημένοι, καὶ τὴν ἐπιφάνειαν ἣμερον προβαλλόμενοι καὶ πραεῖαν, ἔνδοθεν δὲ σπαράσσοντες ἁρειδῶς τὰ τοῦ Χριστοῦ ποίμνια, καὶ διὰ τό ἐξ ἡμῶν ὡρμῆσθαι, εὐκόλως ἐμβάλλοντες βλάβην τοῖς ἁπλουστέροις · οὗτοί εἰσιν οἱ χαλεποὶ καὶ δυσφύλακτοι. Οὖς ἀξιοῦμεν παρὰ τῆς ὑμετέρας ἀκριβείας πρὸς πάσας τὰς κατὰ τὴν Ἀνατολὴν Ἐκκλησίας δημοσιευθῆναι· ἵνα, ἦ ὁρθοποδήσαντες, γνησίως ὦσι σὺν ἡμῖν, ἦ μένοντες ἐπὶ τῆς διαστροφῆς, ἄν ἑαυτοῖς μόνοις τὴν βλάβην ἔχωσι, μὴ δυνάμενοι ἐκ τῆς ἀφυλάκτου κοινωνίας τῆς ἰδίας νόσου μεταδιδόναι τοῖς πλησιάζουσιν. Ἀνάγκη δὲ τούτων ὀνομαστὶ μνησθῆναι, ἵνα καὶ αὐτοὶ γνωρίσητε τοὺς ταραχὰς παρʼ ἡμῖν ἐργαζομένους, καὶ ταῖς Ἐκκλησίαις ἡμῶν φανερὸν καταστήσας-ε. Ὀ μέν γὰρ παρʼ ἡμῶν λόγος ὕποπτός ἐστι τοῖς πολλοῖς, ὡς τάχα διά τινας ἰδιωτικὰς φιλονεικίας τὴν μικροψυο χίαν πρὸς αὐτοὺς ἑλομένων · ὑμεῖς δὲ, ὃσον μακρὰν αὐτῶν ἀπῳκισμένοι τυγχάνετε, τοσούτῳ πλέον παρὰ τοῖς λαοῖς τὸ ἀξιόπιστον ἔχετε, πρός τῷ καὶ τὴν παρʼὀι τοῦ Θεοῦ χάριν συναίρεσθαι ὑμῖν εις τὴν ὑπὲρ τῶν καταπονουμένων ἐπιμέλειαν. Ἐὰν δὲ καὶ συμφώνως πλείονες όμοῡ τὰ αὐτὰ δογματίσητε, δῆλον, ὅτι τὸ πλῆθος τῶν δογματισάντων ἀναντίρρητον, πᾶσι τὴν παραδοχὴν κατασκευάσει τοῦ δόγματος. 3. Ἐστι τοίνυν εἷς τῶν πολλὴν ἡμῖν κατασκευαζόντων λύπην Εὐστάθιος ό ἐκ τῆς Σεβαστείας τῆν κατὰ τὴν μικρὰν Ἀρμενίαν· ὃς, πάλαι μαθητευθεὶς τῷ Ἀρείῳ, καί ὅτε ἤκμαζεν ἀπὶ τῆς Ἀλεξανδρείας, τὰς πονηρὰς κατὰ τοῦ Μονογενοῦς συντιθεὶς βλασφημίας, ἀκολυυθῶν ἐκείνῳ, καὶ τοῖς γνησιωτάτοις αὐτοῦ τῶν μαθητῶν ἐναριθμούμενος, ἐπειδὴ ἐπανῆλθεν εἰς τὴν ἑαυτοῦ, τῶ μακαριωτάτῳ ἐπίσκόπῳ Ἑρμογένει τῷ Καισαρείας, κρίνοντι αὐτόν ἐπὶ τῇ κακοδοξίᾳ, ὁμολογίαν ἔδωκε πίστεως ὑγιοῦς. Καὶ οὕτω τὴν χειροτονίαν ὑπʼ αὐτοῦ δεξάμενος, μετὰ τὴν ἐκείνου κοίμησιν πρὸς τόν ἐπὶ τῆς Κωνσταντινουπόλεως Εὐσέβιόν ἔδραμεν, οὐδενός ἔλαττον καὶ αὐτὸν τό δυσσεβὲς δόγμα τοῦ Ἀρείου πρεσβεύοντα. Εἶτα ἐκεῖθεν διὰ οἵας δήποτε αἰτίας ἀπελαθεὶς, ἐλθὼν τοῖς ἐπί τῆς πατρίδος ἀπελογήσατο πάλιν ’ τό μεν δυσσεβὲς ἐπικρυπτόμενος φρόνημα, ῥημάτων δέ τινα ὀρθότητα προβαλλόμενος. Καὶ τυχὼν τῆς ἐπισκοπῆς, ὡς ἕτυχεν, εὐθὺς φαίνεται γράψας ἀναθεματισμον τοῦ όμοουσίου, ἓν τῶ κατὰ ’Δγκύραν γενομένῳ αὐτοῖς συλλόγῳ, Κάκεῖθεν ἐπὶ τὴν Σελεύκειαν ἐλθὼν, δέδρακε μετά τῶν ἑαυτοῦ ὁμοδόξων ἃ πάντες ἶσασιν. Ἐν δὲ τῇ Κωνσταντινουπόλει συνέθετο πάλιν τοῖς ἀπὸ τῶν αίρπικῶν προταθεῖσι. Καὶ οὕτως ἀπελαοεὶς τῆς ἐπισκοπῆς, διὰ τό ἐν τῇ Μελιτινῇ (Η) προκαθῃρῆσοαι, όὸὀν ἐαυτῷ τῇς ἁποκατατοίσεως ἐπενόησε τὴν ὡς ὑμᾶς ἄφιξιν. Καὶ τίνα μέν ἐστιν ἃ προετάοη αὐτῷ παρὰ τοῦ μακαριωτάτου ἐπισκόπου Λιβερίου, τίνα δὲ ἃ αὐτὸς συνέθετο, ἀγνοοῦμεν, πλὴν ὅτι ἐπιστολὴν ἐκόμισεν ἀποκαθιστῶσαν αὐτὸν, ἣν ἐπιδείξας τῇ κατα Τύανα συνόδῳ, ἀποκατέστη τῷ ν τ τόπῳ. Οὗτος νῦν πορθεῖ τὴν πίστιν ἐκείνην, ἐγ ἐδέχθη, καὶ τοίς ἂναθεματίζουσι τό όμοούσιον σύν- :0'1:, καὶ πρωτοστάτης ἐστὶ τῆς τῶν πνευματομαχων αἱρέσεως. Ἐπεὶ οὖν αὐτόθεν γέγονεν αὐτῷ ἡ δύναμις τοῦ ἀδικεῖν τὰς Ἐκκλησίας, καὶ τῇ παρʼ ὑμῶν δεδομένῃ αὐτῷ παρρησία κέχρηται εἰς καταστροφὴν τῶν πολλῶν, ἀνάγκη αὐτόθεν {Meis καὶ τὴν διόρθωσιν, καὶ ἐπισταλῆναι ταῖς Ἐκκλησιαις, τίνα μέν ἐστιν ἐφʼ οἱς ἐδέχθη, πῶς δὲ νῦν μεταβλη- Οεὶς ἀκυροῖ τήν χάριν τὴν δοθεῖσαν αὐτῷ διὰ τῶν τότε Πατέρων. 4. Δεύτερος μετʼ αὐτόν ἐστιν ’Δπολινάριος, οὗ μιβρῶς καὶ αὐτὸς τὰς Ἐκκλησίας παραλυπών. Τῇ γὰρ τοῦ γράφειν εὐκολίᾳ πρὸς πᾶσαν ὑπόθεσιν ἒχων ἀρκοῦσαν αὑτῷ τὴν γλῶσσαν, ἐνέπλησε μὲν τῶν ἑαυτοῦ συνταγμάτων τήν οἰκουμένην, παρακούσας 1'05 ἐγκλήματος τοῦ λέγοντος, ὅτι Φύλαξαί ποιῆσαι βιβλία πολλοί· ἐν δὲ τῷ πλήθει δηλονότι πολλὰ καὶ ἡμάρτηται. Πῶς γὰρ δυνατόν ἐκ πολυλογίας ἐκφυγεῖν ἁμαρτίαν ; Ἐστι οὖν αὐτοῦ καὶ τὰ τῆς θεολογίας οὐκ ἑκ γραφικῶν ἀποδείξεων, ἀλλʼ ἐξ ἀνθρωπίνων ἀφορμῶν τὴν κατασκευὴν ἔχοντα · ἔστι δέ αὐτῷ καὶ τὰ περὶ ἀναστάσεως μυθικῶς συγκείμενα, μᾶλλον δὲ Ἰουὸαἶκῶς · ἐν οἷς φησι πάλιν ἡμᾶς πρὸς τὴν νομικὴν ὑποστρέφειν λατρείαν, καὶ πάλιν ἡμᾶς περιτμηθήσεσθαι, καὶ σαββατίζειν, καὶ βρωμάτων ἀπέχεσθαι, καὶ Θυσιας προσοίσειν Θεῷ, καὶ προσκυνήσειν ἐν Ἱεροσολύμοις ἐπὶ τοῦ ναοῦ. καὶ ὅλως ἀπὸ Χριστιανῶν Ἰουδαίους γενήσεσθαι. Ὠν τί ἄν γένοιτο καταγελαστότερον, μᾶλλον 6“: ἀλλοτριωτερον τοῦ εὐαγγελικοῦ δόγματος; Εἶτα καὶ τὰ περὶ σαρκώσεως τοσαύτην ἐποιησε τῇ ἀδελφότητι τὴν ταραχὴν, ὥστε ὀλίγοι λοιπὸν τῶν ἐντετυχηκότων τὸν ἀρχαῖον τῆς εὐσεβείας διασώζουσι χαρακτῆρα· oi δὲ πολλοὶ, ταῖς καινοτομίαις προσέονχτες, ἐξετράπη-τσο είς ζητήσεις καὶ φιλονείκους ἐφευρέσεις τῶν suae; λῶν τούτων ῥημάτων, 5. Ὁ μέντοι Παυλῖνος, εἰ μέν τι καὶ περὶ τὴνΑ χειροτονίαν ἐπιλήψιμον ἔχει, αὐτοὶ ἄν εἴποιτε· ἡμᾶς δὲ λυπεῖ, τοῖς Μαρκέλλου προσπεπονθὼς δογμασι, καὶ τοὺς ἀκολουθοῦντας αὐτῷ ἀδιακρίτως εἰς τὴν κοινωνίαν ἑαυτοῦ προσιέμενος. Οἴδατε δὲ, ἀδελφοὶ τιμιώτατοι, ὅτι πάσης ἡμῶν τῆς ἐλπίδος ἀθέτησιν ἔχει τὸ Μαρκελλου δόγμα, οὗτε Υίὸν ἐν ὶδίᾳ ὑποστάσει ὁμολογοῦν, ἀλλὰ προενεχθέντα, καὶ πάλιν ὑποστρέψαντα εἰς τὸν ὃθεν προῆλθεν, οὔτε τὸν Παράκλητον ἰδίως ὑφεστηκέναι συγχωροῦν ὥστε οὐκ οῐν τις ἁμάρτοι Χριστιανισμοῦ μὲν παντελῶς ἁλλοτρίαν ἀποφαίνων τὴν αἰρεσῖν, Ἰουδαισμόν δὲ παρεφθαρμένον αὐτὴν προσαγορεύων. Τούτων τὴν ἑπιμέλειαν γενέσθαι παρʼ ὑμῶν ἐπιζητοῦμεν. Γένοιτο δʼ ἄν, εἰ ἐπιστεῖλαι καταξιώσητε πάσαις ταῖς κατὰ τὴν Ἀνατολὴν Ἐκκλησίαις, τοὺς ταῦτα παραχαράσσοντας, εὶ μὲν διορθοῖντο, εἶλαι κοινωνικούς· εἰ δὲ ἐπιμένειν φιλονείκως βούλοιντο ταῖς καινοτομίαις, χωρίζεσθαι ἀπʼ αὐτῶν. Καὶ ὃτι μὲν ἔδει ἡμᾶς συνεδρεύοντας μετὰ τῆς ὑμετέρας φρονήσεως ἐν κοινῇ σκέψει τὰ περὶ τούτων διαλαβεῖν, οὐδέ αὐτοὶ ἀγνοοῦμεν· ἀλλʼ ἐπειδὴ ὁ καιρὸς οὐκ ἐνδίδωσι καὶτὸ ἀναβάλλεσθαι βλαβερὸν, τῆς ἀπʼ ατῶν βλάβης ἓρῥιξωμένης, ἀναγκαίως ἀπεστείλαμεν τοὺς ἀδελ.. φούςο ἳνα ᾆσα καὶ τὴν ἐκ τοῦ γράμματος διδασκαλίαν παρέλαθε, ταῦτα παρʼ ἑαυτῶν ἀναδιδάξαντες, κινήσωσιν ὑμῶν τὴν εὐλάβειαν εἰςτό παρασχέσθαι τὴν ἑπιζμτουμίνην βοήθειαν ταῖς τοῦ Θεοῦ Ἐκκλησίαις.

### English translation (Claude)

To the Westerns. 1. May the Lord our God, in whom we have hoped, grant to each of you as much grace toward obtaining the hope set before you as the joy with which you yourselves have filled our hearts, both by the letter you sent us through our most longed-for fellow presbyters, and by your sympathy in our troubles, which you felt with us as men who have put on a heart of compassion, as those already mentioned reported to us. For even if our wounds remain the same, yet it brings us some relief to have the physicians ready, able, if they seize the moment, to bring a swift healing of our pains. Therefore we again address you through our beloved brothers, and we urge you, if the Lord grants you freedom to come to us, not to hesitate to visit us; for the visiting of the sick belongs to the greatest commandment. But if the good God, the wise steward of our life, is keeping this favor in store for another time, at least write to us whatever it is fitting for you to write, for the comfort of the afflicted and the restoration of the broken. For many are the fractures of the Church already, and great is our affliction over them; and there is no expectation of help from anywhere else, unless the Lord, through you who serve him genuinely, … 2. The reckless and shameless heresy of the Arians, having openly broken away from the body of the Church, remains in its own error, and harms us little, because their impiety is plain to all. But those who have put on the sheep's skin and present a gentle and mild appearance, while inwardly they tear the flocks of Christ unsparingly, and, because they have gone out from us, easily inflict harm on the simpler: these are the dangerous ones, hard to guard against. These we ask your exactness to make known publicly to all the Churches in the East, so that they may either walk straight and be genuinely with us, or, if they remain in their perversity, may keep the harm to themselves alone, unable through unguarded communion to share their own disease with those who come near them. It is necessary to mention them by name, so that you yourselves may know those who are causing disturbances among us, and may make them plain to our Churches. For our word is suspect to many, as though we had chosen to be petty toward them because of some private quarrels; but you, the further you live from them, the more credibility you have with the peoples, besides the grace of God helping you in your care for the distressed. And if many of you together decree the same things in agreement, it is clear that the number of those who decree will make the decree unanswerable and win its acceptance by all. 3. One, then, of those who cause us much grief is Eustathius of Sebaste in Lesser Armenia, who long ago became a disciple of Arius, and when Arius flourished at Alexandria, composing his wicked blasphemies against the Only-begotten, followed him and was counted among his most genuine disciples. When he returned to his own country, he gave a confession of sound faith to the most blessed bishop Hermogenes of Caesarea, who was judging him for false belief. And having thus received ordination from him, after his falling asleep he ran to Eusebius at Constantinople, who championed the impious doctrine of Arius as much as anyone. Then, driven out from there for whatever reasons, he came and again made his defense to those in his homeland, hiding his impious opinion and putting forward a certain correctness of words. And having obtained the episcopate, however he obtained it, he is at once seen to have written an anathema of the homoousion at the gathering they held at Ancyra. And from there, coming to Seleucia, he did with those of his own opinion what all know. At Constantinople he again agreed to what was proposed by the heretics. And so, driven from his episcopate, because he had previously been deposed at Melitene, he devised his journey to you as a way of restoration for himself. What was put before him by the most blessed bishop Liberius, and what he himself agreed to, we do not know, except that he brought a letter restoring him, which he showed to the synod at Tyana and was restored to his place. This man is now ravaging the faith on which he was received, and is in league with those who anathematize the homoousion, and is the leader of the heresy of the fighters against the Spirit. Since, then, his power of wronging the Churches came from there, and he has used the freedom given him by you for the overthrow of many, it is necessary that the correction too should come from there, and that the Churches be told on what terms he was received, and how now, having changed, he nullifies the favor given him through the Fathers of that time. 4. Second after him is Apollinarius, who also grieves the Churches not a little. For having, through his facility in writing, a tongue sufficient for any subject, he has filled the world with his compositions, disregarding the warning that says, "Beware of making many books." And in the multitude, clearly, much has gone wrong. For how is it possible to escape sin in much speaking? So his writings on theology, too, have their construction not from scriptural proofs but from human premises; and his writings on the resurrection are composed in the manner of myths, or rather Jewishly; in them he says that we shall return again to the worship of the law, and be circumcised again, keep the sabbath, abstain from foods, offer sacrifices to God, and worship in Jerusalem at the temple, and in short become Jews instead of Christians. What could be more ridiculous than this, or rather more foreign to the doctrine of the Gospel? Then too his writings on the incarnation have caused such disturbance in the brotherhood that few of those who have read them now keep the ancient stamp of godliness; but the many, attending to the novelties, have turned aside to questionings and contentious inventions of these unprofitable words. 5. As for Paulinus, whether there is anything blameworthy in his ordination, you yourselves can say; but what grieves us is that he is inclined to the doctrines of Marcellus, and admits his followers into his communion indiscriminately. You know, most honored brothers, that the doctrine of Marcellus sets aside our whole hope, neither confessing the Son in a hypostasis of his own, but as put forth and returning again to that from which he came forth, nor allowing that the Paraclete has a subsistence of his own; so that one would not go wrong in declaring the heresy altogether foreign to Christianity and calling it a corrupted Judaism. We ask that you take care of these matters. It would be done if you would deign to write to all the Churches in the East that those who falsify these things, if they amend, are to be in communion; but if they wish to persist contentiously in their novelties, are to be separated from. And we ourselves are not unaware that we ought to sit in council with your wisdom and settle these matters in common deliberation; but since the time does not permit, and delay is harmful, the harm from them having taken root, we have of necessity sent the brothers, so that, teaching in person whatever escaped the letter's instruction, they may move your reverence to provide the help sought for the Churches of God.

### Scripture references

- Col 3:12: allusion, high confidence
- Matt 25:36: allusion, medium confidence
- Matt 7:15: allusion, high confidence
- 1 John 2:19: echo, medium confidence
- Eccl 12:12: quotation, high confidence
- Prov 10:19: allusion, high confidence
- 1 Tim 6:4: echo, medium confidence
- Titus 3:9: echo, medium confidence

### Translation notes

- Letter 263. At the end of section 1 the scan breaks off in mid-sentence ("…"). Basil's accounts of Eustathius, Apollinarius, and Paulinus are translated as he gives them; his description of Apollinarius's teaching on the resurrection as "Jewish" is his polemical judgment. "Fighters against the Spirit" (πνευματομάχοι) are those who denied the Godhead of the Holy Spirit. Quotations and allusions: Col 3:12; Matt 25:36 (visiting the sick); Matt 7:15 (sheep's clothing); 1 John 2:19 (went out from us); Eccl 12:12 (quoted); Prov 10:19 (much speaking); 1 Tim 6:4; Titus 3:9.

### Citation (SBL)

Basil, Ep. 263 (PG 32:976b–981c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/263/#p-263).

## Letter 264

- URL: https://sophiascriptura.com/fathers/basil-epistulae/263/#p-264
- Source: PG 32:981c–984d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil writes to the exiled Barses of Edessa asking his prayers that God will soon restore peace to the persecuted Churches, wondering whether the present troubles are the prelude to the Antichrist.

### Greek text

Βάρσῇ, ἕπτσκὸπῳ Ἐδέσσης, ἐν ἑξορίᾳ ὄντι. Τῷ ὠς ἀληθῶς θεοφιλεστάτῳ καὶ πάσης αἰδοῦς καὶ τιμῆς ἀξίῳ ἓπισκὸπῳ Βαρσῃ Βασίλειος ἐν Κυρίῳ χαίρειν. Ἐρχομένων τῶν γνησιωτάτων ἀδελφῶν τῶν περὶ Δομνῐνον πρὸς τὴν εὖλάβειάν σου, ἡδέως τὴν ἀφορμὴν τῶν γραμμάτων ἇδεξάμεθα, καὶ προσαγορεύομέν σε διʼ αὐτῶν, εὐχόμενοι τῷ ἁγίῳ Θεῷ μέχρι τοσούτου φυλαχθῆναι τῇ ζωῇ ταύτῃ, μέχρις οὗ καταξιωθῶμεν ἰδεῖν σε, καὶ ἀπολαῦσαι τῶν ἐν σοὶ χαρισμάτων. Μόνον εὔχου, παρακαλῶ, ἶνα ὁ Κύριος μὴ παραδῷ ἡμᾶς εἰς τέλος τοῖς ἐχθροῖς τοῦ σταυροῦ τοῦ Χριστοῦ, ἀλλὰ φυλάξῃ τὰς ἑαυτοῦ Ἐκκλησίας μέχρι τοῦ καιροῦ τῆς εἰρήνης, ἦν αὐτὸς οἶδεν ὀ δίκαιος κριτὴς πότε ἀποδώσει. Ἀποδὼσει γὰρ, καὶ οὐκ ἐγκαταλείψει ἡμᾶς εἰς τὸ παντελές Ἀλλʼ ὥσπερ τοῖς Ἰσραηλίταις την ἐβδομηκονταετίαν ὥρισεν ὑπὲρ τῶν ἁμαρτημάτων εἰς τὴν τῆς αἰχμαλωσίας καταδίκην, οὕτω τάχα καὶ ἡμᾶς ὁ δυνατὸς χρόνῳ τινὶ ὡρισμένῳ παραδοὺς ἀνακαλέσεταί ποτε καὶ ἀποκαταστήσει εἰς τὴν ἐξ ἀρχῆς εἰρήνην· εὶ μὴ ἄρα ἐγγύς πού ἐστιν ἡ ἀποστασία, καὶ τά νῦν γινόμενα προοίμιά ἐστι τῆς εἰσόδου τοῦ Ἀντιχρίστου. Ὀπερ δὲ ἐὰν ᾖ, προσεύχου ἵνα ἡ τὰς θλίψεις πεφενέγκῃ, ἦ ἡμᾶς ἀπταίστους ὃ ιὰ τῶν θλίψεων ό ἁγαθός διασώσηται. Πᾶσαν τὴν συνοδίαν τὴν καταξιωθεῖσαν συνεῖναι τῇ εὐλαβείᾳ σου ἀσπαζόμεθα διὰ σοῦ. Τὴν σὴν εὐλάβειαν οἰ σὺν ἡμῖν πάντες προσαγορεύουσιν. Ἐρρωμένος καὶ εὑθυμος ἐν Κυρίῳ, ὑπερευχόμενός μου, φυλαχθείης τῇ τοῦ Θεοῦ Ἐκκλησία χάριτι τοῦ ’Λγίου.

### English translation (Claude)

To Barses, bishop of Edessa, in exile. To the truly most God-beloved bishop Barses, worthy of all respect and honor, Basil sends greeting in the Lord. As the most genuine brothers with Domninus were coming to your reverence, we gladly took the occasion for a letter, and through them we greet you, praying the holy God that we may be kept in this life until we are deemed worthy to see you and enjoy the gifts that are in you. Only pray, I beg you, that the Lord may not hand us over to the end to the enemies of the cross of Christ, but may keep his Churches until the time of peace, which the just Judge himself knows when he will restore. For he will restore it, and will not forsake us altogether. But just as he fixed seventy years for the Israelites as the sentence of captivity for their sins, so perhaps the Mighty One, having handed us over for a fixed time, will one day call us back and restore us to our original peace; unless perhaps the apostasy is near, and what is now happening is the prelude to the coming of the Antichrist. But whichever it is, pray that he may either cut short the afflictions or keep us unstumbling through the afflictions, in his goodness. Through you we greet all the company deemed worthy to be with your reverence. All those with us address your reverence. In health and good spirits in the Lord, praying for me, may you be kept for the Church of God by the grace of the Holy One.

### Scripture references

- Phil 3:18: allusion, high confidence
- Jer 25:11: allusion, high confidence
- 2 Thess 2:3: allusion, high confidence
- Matt 24:22: echo, medium confidence

### Translation notes

- Letter 264. Allusions: Phil 3:18 (enemies of the cross); Jer 25:11–12; 29:10 (seventy years); 2 Thess 2:3 (apostasy); Matt 24:22 (afflictions cut short).

### Citation (SBL)

Basil, Ep. 264 (PG 32:981c–984d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/263/#p-264).

## Letters 265, 266

- URL: https://sophiascriptura.com/fathers/basil-epistulae/263/#p-265
- Source: PG 32:985a–996a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil writes to exiled Egyptian bishops denouncing the innovations of Apollinarius and warning them not to admit the followers of Marcellus without an anathema of his heresy; a second letter, to Peter of Alexandria, explains his silence about recent disorders, accepts Peter's approach to the Marcellians, and defends Meletius and Eusebius against the charge of Arianism.

### Greek text

’τῆς ἀγαθῆς μερίδος ύμῶν,’καὶ συνάψαι ἑαυτοὺς διὰ τοῦ γράμματος τῇ ὑμετέρᾳ εὐλαβείᾳ. Οῦπερ ἕνεκα ἀπεστείλαμεν και τὸν ποθεινότατον υἱὸν ἡμῶν καὶ συνδιάκονον Ἐλπίδιον, ὁμοῦ μεν τὴν ἐπιστολὴν διακομίζοντα, ὁμοῦ δὲ καὶ παρʼ ἑαυτοῦ δυνάμενον ἀπαγγεῖλαι ύμῖν ὅσα τὴν ἐκ τοῦ γράμματος ἐκφύγῃ διδασκαλίαν. 2. Μάλιστα δε ἡμᾶς ἐπέρρωσε πρὸς τὴν ἐπιθυμίαν τῆς συναφείας ὑμῶν ἡ ἀκοή τοῦ περὶ τὴν ὀρθότητα ζήλου τῆς εὐσεβείας ὐμῶνο ὅτι οὒτε πλήθει συνταγμάτων, ὀὔτε ποικιλίᾳ ξσοφισμείτων παρηνέχθη ὐμῶν τὸ στερρὸν τῆς καρδίας· ἀλλʼ ἐπέγνωτε μὲν τοὺς κατὰ τῶν ἆποστολικῶν δογμάτων καινοτομοῦντας, σιωπῇ δὲ κατασχεῖν τὴν ἐνεργουμένην παρʼ αὐτῶν βλάβην οὐ κατεδέξασθε. Καὶ γὰρ τῷ ὄντι πολλὴν εὕρομεν λύπην παρὰ πᾶσι τοῖς ἀντεχο- Β μένοις τῆς τοῦ Κυρίου εἰρήνης ἐπὶ ταῖς νεωτεροποιίαις ταῖς παντοδαπαῖς Ἀπολιναρίου τοῦ Λαοδικέωςο ὃς τοσούτῳ πλέον ἐλύπησεν ἡμᾶς, ὅσῳ ἔδοξεν εἶναι ἐξ ἡμῶντὸ ἐξ ἀρχῆς. Τό μεν γὰρ παρὰ φανεροῦ πολεμίου παθεῖν τι, κᾶν ὑπερβάλλῃ τῷ ἀλγεινῶ, φορητόν πώς ἐστι τῷ καταπονουμένῳ, καθὼς γέγραπται, ὅτι Εἰ ὁ ἐχθρὸς ὠνείδισέ με τὸ δε παρʼ ὁμοψύχου καὶ οἰκείου ὑπήνεγκα ἄν βλάβης τινὸς πειραθῆναι, τοῦτο δύσφορον παντελῶς, καὶ οὐδεμίαν ἔχον παραμυθίαν, Ὃν γὰρ προσεδοκὴσαμεν συνασπιστὴν ἕξειν τῆς ἀληθείας, τοῦτον εὕρομεν νῦν ἐν πολλοῖς ἐμποδίζοντα τοῖς σωζομένοις ἑκτοῦ περιέλκειν αὐτῶν τὸν νοῦν καὶ ἁποσπᾷνοτῆς εὐθύτητος τῶν δογμάτων. Τί γὰρ ἐν ἔργοις παρʼ αὐτοῦ τολμηρὸν καὶ θερμὸν οὐκ ἐπράχθη ; Τί δὲ ἓν λόγοις οὐ παρεπενοήθη νεώτερον καὶ ἐπικεκινδυνευμένον; Οὐ πᾶσα μεν Ἐκκλησία ἐφ ἑαυτὴν ἐμερίσθη, μάλιστα δί ταῖς ὐπό τῶν ὄρθοδόξων κυβερνωμέναις ἐπιπεμφθέντων παρʼ αὐτοῦ πρὸς τὸ σχίσαι, καὶ ἰδίαν τινὰ παρασυναγωγὴν ἐκδικῆσαι; Οὐχὶ γελᾶται τὸ μέγα τῆς εὐσεβείας μυστήριον, ὡς ἄνευ λαοῦ καὶ κλήρου ἐπισκόπων περιερχομένων, καὶ ὅνομα ψιλὸν περιφερὸντων, οὐδὲν δε κατορθούντων εἰς προκοπήν τοῦ Εὐαγγελίου τῆς εἰρήνης καὶ σωτηρίας; Οὐχὶ οἱ περὶ τοῦ Θεοῦ λόγοι πλήρεις παρʼ αὐτῷ εἰσιν ἀσεβῶν δογμάτων, τῆς παλαιᾶς ἀσεβείας τοῦ ματαιόφρονος Σαβελλίου διʼ αὐτοῦ νῦν ἀνανεωθείσης ἒν τοῖς συντάγμασιη Εἰ γὰρ ἂ περιφέρουσιν οἱ Σεβαστηνοὶ, μὴ συμπέπλασται παρʼ ἐχθρῶν, ἀλλὰ κατʼ ἀλήθειαν αὐτοῦ εἰσι συγγραφαὶ, οὐδεμίαν εἰς ἀσέβειαν ὑπερβολὴν καταλέλοιπε, τὸν αὐτὸν Πατέρα λέγων καὶ Υἰόν καὶ Πνεῦμα, καὶ ἄλλα τινὰ σκοτεινὰ ἀσεβήματα, ἃ ἡμεῖς οὐδὲ ταῖς ἀκοαῖς ἠμῶὐ κατεδεξάμεθα παραδέξασθαι, εὐχόμενοι μηδεμίαν μερίδα ἔχειν πρὸς τοὺς ἐκεῖνα τὰ ῥήματα φθεγξαμένους. Οὐχὶ συγκέχυται παρʼ αὐτῷ ό τῆς ἐνανθρωπήσεως λόγοςς οὐκ ἀμφίβολος γέγονε τοῖς πολλοῖς ἠ σωτήριος τοῦ Κυρίου ἡμῶν οἰκονομία ἐκ τῶν θολερῶν αὐτοῦ καὶ σκοτεινῶν περὶ σαρκώσεως ζητημάτων; Ἃ πάντα συναγαγεῖν καὶ εἰς ἔλεγχον καταστῆσαι μακροῦ καὶ χρόνου καὶ λόγου δεῖται. Τόν δὲ τῶν ἐπαγγελιῶν τόπον τίς οὕτως ἠφάνισε καὶ ἠμαύρωσεν, ὡς ἡ τούτου μυθοποιίας ’ος γε τὴν μακαρίαν ἐλπίδα, τὴν ἀποκειμένην τοῖς πολιτευσαμένοις κατὰ τὸ Εύαγγέλιον τοῦ Χριστοῦ, οὕτω ταπεινῶς καὶ ὲρῥιμμένως ἐτόλμησεν ἐξηγήσασθαι, ὥστε εἰς γραώδεις μύθους καὶ λόγους Ἰουδαῖκούς ἐκτραπῆναιο ”Ανωθεν ἐπαγγέλλεται τοῦ ναοῦ τὴν ἀνανέωσιν, καὶ τῆς νομικῆς λατρείας τήν παρατήρησιν, καὶ πάλιν ἀρχιερέα τυπικόν μετὰ τόν ἀληθινόν ἀρχιερέα, καὶ θυσίαν ὑπὲρ ἁμαρτιῶν μετὰ τόν ἀμνὸν τοῦ Θεοῦ τὸν αἴροντα την ἁμαρτίαν τοῦ κόσμουʼ καὶ βαπτίσματα μερικὰ μετὰ τᾷ ἓν βάπτισμα, καὶ σποδὸν δαμάλεως ῥαντίζουσαν τὴν Ἐκκλησίαν τὴν οὒκ ἔχουσαν διὰ τῆς εἰς Χριστὸν πίστεως σπῖλον ἢ ῥυτίδα, ἦ τι τῶν τοιούτων καὶ καθαρισμὸν λέπρας μετα την ἀπάθειαν τῆς ἀναστάσεως· καὶ ζηλοτυπίας προσφορὰν, ὅτε οὔτε γαμοῦσιν, οὔτε γαμίσκονταιο ἄρτοι προθέσεως μετὰ τὸν οἶρτον τὸν ἐκ· τοῦ τούρανοῦ· λύχνοι καιόμενοι μετὰ τὸ φῶς τὸ ἀληθινόν· καὶ ὅλως εἰ νῦν ὁ νόμος τῶν ἐντολῶν ἐν δόγμασι κατήργηται, δʼἥλονλ ὅτι τότε τὰ δόγματα τοῦ Χριστοῦ ἐν τοῖς νομικοῖς ἐν- n Α, ο-. ο - Α τάλμασιν ἀκυρωθὴσεται. Ἐπὶ τούτοις αἰσχύνη καὶ ἐντροπὴ ἐκάλυψεν ἡμῶν τὰ πρόσωπα· λύπη δὲ βαρεῖα πεπλήρωκεν ἡμῶν τὰς καρδίας. Διὸ παρακαλοῦμεν ὑμᾶς, ὡς ἐπιστήμονας ἰατροὺς καὶ δεδιὃαγμένους ἓν πραῦτητι παιδεύειν τοὺς ἀντιδιαττιθεμένους, πειραθῆναι αὑτὸν ἕπαναγαγείν πρὸς τὴν εὐταξίαν τῆς ’βκκλησίας, καὶ πεῖσαι αὐτὸν καταφρονῆσαι τῆς πολυφωνίας τῶν συνταγμάτων 3. εῦλογον δὲ καὶ περὶ τῶν κατὰ Μάρκελλον fiat-0' μνῆσαι τὴν εὐλάβειαν ὑμῶν, ἵνα μηδὲν ἆπερι-. σκέπτως, μηδʼ εὐκόλως περὶ αὐτῶν τυπώσητε. Ἀλλʼ ᾇπερ.δῆ δογμάτων ἕνεκεν ἀσεβῶν ἐξῆλθε τῆς Ἐκκλησιας ἐκεῖνος, τοὺς ἑπομένους αότῷ ἀναγκαῖον, ἀναθεματίσαντας ἐκείνην τὴν αἳρεσιν οὕτω δεκτοὺς ’γενέσθαι τῇ· κοινωνίᾳ, ἶνʼ οἱ ἡμῖν συναπτόμενοι διʼ ὑμῶν παρὰ πάσης δεχθῶσι τῆς ἆδελφότητος· Ἐπεὶ νῦν γε οὐ μετρία κατέσχε λύπη τοὺς πολλοὺς, ἀκούσαντας, ὅτι παραγενομένους πρὸς τὴν ὑμετέραν τιμιότητα καὶ προσήκασθε, καὶ κοινων ίας αὐτοῖς ἐκκλησιαστικῆς μετεδώκατε. Καίτοιγε εἰδέναι ὑμᾶς ἐχρῆν, ὅτι τῇ τοῦ Θεοῦ χάριτι οὒτε κατὰ τὴν Ἀνατολήν μόνοι ἐστὲ, ἀλλὰ καὶ πολλοὺς ἔχετε τῆς ἔαυτῶν μερίδος, οἶ τὴν τῶν Πατέρων ἐκδικοῦσιν ὀρθοδοξίαν, τῶν κατὰ Νίκαιαν τὸ εὐσεβὲς δόγμα τῆς πίστεως ἔκθεμένωνο καὶ οἱ τῆς Δύσεως πάντες σύμφωνοι ὑμῖν τε καὶ ἡμῖν τυγχάνουσιν· ὧν δεξάμενοι τῆς πίστεως τὸν τόμον ἔχομεν παρʼ ἑαυτοῖς, ἑπόμενοι αὐτῶν τῇ ὑγιαινούσῃ διδασκαλίᾳ. Ἔδει οὖν πάντας πληροφορεῖσθαι τοὺς ἓν τῇ αὐτῇ συναφείᾳ τυγχάνοντας ὓμῖν, ἵνα καὶ τὰ γινόμενα μᾶλλον βεβαιωθῇ ἐν τῇ πλειόνων συγκαταθέσει, καὶ ἡ εἰρήνη μὴ διεσπᾶτο, ἄν τῇ τινων προσλήψει ἑτέρων ἁφισταμένων. Οὕτως οὖν ἦν πρέπον βουλεύσασθαι ὑμᾶς στιβαρῶς καὶ πράως περὶ πραγμάτων πάσαις ταῖς κατὰ τὴν οἰκουμένην Ἐκκλησιαις διαφερόντων. Οὐ γὰρ ὁ ταχύ τι δογματίσας ἐπαινετὸς, ἀλλʼ ὁ παγίως καὶ ἀσαλεύτως ἕκαστα κανονὶσας, ὥστε καὶ εἰς τὸν μετὰ ταῦτα χρόνον ἐξεταζομένην τὴν γνώμην δοκιμωτέραν φαίνεσθαι, οὗτος ἀπόδεκτος και παρὰ θεῷ καὶ ἀνθρώποις, ὡς οἰκονομῶν τοὺς λόγους αὐτοῦ ἄν κρίσει. Ταῦτα, ὅσα ἐδίδου ἡμῖν ἠ διὰ τοῦ γράμματος ὁμιλία, προσεφθεσγξάμεθα ὑμῶν τὴν εύλοὶ βειαν. Παράσχοι δὲ ό Κύριος καὶ εἰς ταυτὸν ἡμᾶς ἀλλιῦοις γενέσθαι ποτέ · ἵνα, πάντα πρὸς καταρτισμὸν τῶν Ἐκκλησιῶν τοῦ Θεοῦ μεθʼ ὑμῶν οἰκονομήσαντες, μεθʼ ὑμῶν δεξώμεθα τὸν μισθόν τόν ἡτοιμασμένον παρὰ τοῦ δικαίου κριτοῦ τοῖς πιστοῖς καὶ φρονίμοις οἰκονόμοις. Τέως δὲ νῦν καταξιώσατε ἡμῖν ἀποστεῖλαι τὰς προτάσεις, ἐφʼ αἶς ἐδέξασθε τοὺς Μαρκῦλου, ἐκεῖνο εἰδοτες, ὅτι κᾶν πάνυ τὸ καθʼ ἐαυι τοὺς ἀσφαλίση σθε , μόνοις ἑαυτοῖς ἐπιτρέψαι πρᾶγμα ι - I Π Ι τοσοῦτον οὐκ ὀφείλετε, ἀλλὰ χρὴ καὶ τοὺς ἐν τῇ Διί-κε ‘ ‘ “ Δύσει, καὶ τοὺς κατὰ τήν Ἀνατολὴν κοινωινκοὺς συμψήρους αὐτῶν τῇ ἀποκαταστάσει γενέσθαι. : ἐρξᾁὶὶέ ἀἷι Πέτρῳ, ἐπισκόπῶ Ἀλεξανδρείας. 1. Καλῶς μου καθήψω xui πρεπόντως πνευματικῷ Α - ἐ ι - · - ι ν ί ι“”“ ”“”ἷ” ἀδελφῷ, ἀληθινήν ἀγάπην παρὰ τοῦ Κυρίου δεδι- θ, ρ. ν ι ι Ῠή- --- ὃαγμένῳ, ὅτι σοι μή πάντα καὶ μικρά καὶ μείξω φανερά ποιοῦμεν τῶν τῇδε. Καί γάρ ἐπιβάλλει καὶ σοὶ φροντίζειν τῶν καθʼ ἡμᾶς, καί ἡμῖν τῇ ἀγοί- . ι Γ 1 πῇ ἀναφέρειν τά ἡμέτερα. Ἀλλά γίνωσκε, τιμιώτατε ημῖν xui ποθεινότατε ἀδελφε, ὅτι τό συνεχὲς τῶν θλίψεων, καὶ 6 πολὺς οὗτος ό κλόνος όνῠν σαλεύων τάς Ἐκκλησιας, πρός οὐδὲν ἡμᾶς ξενίζεσθαι τῶν γινομένων ποιεῖ. Ὠς γάρ οἱ ἐν τοῖς χαλκείοις τὰς ἀκοάς κατακτυπούπενοι ἐν μελέτη εἰσί τῶν ψόφων, οὕτως ἡμεῖς τῇ πυκνότητι τῶν ἀτόπων ἀγγελιῶν εἰθίσοημεν λοιπόν ἀτάραχον ἒχειν καὶ ἀπτόητον τήν καρδίαν πρὸς τὰ παράλογα. Τά μὲν ν. _... - - ο 1 Γίν- οὖν παρά τῶν ’Λρειανῶν ἐκ παλαιοῦ κατ-οξ τῆς Ἐκκλησίάς σκευωρούμενα, εὶ xui πολλά καὶ μεγέ- \ - - ν ‘ ‘ ν Ι ’ Ι ἀλλʼ οὖν φορητά ἡμῖν ἐστι, διὰ 1'6 παρά φανερῶν ι Ι ἃ ν ἐχθρῶν καὶ πολεμίων τοῦ λόγου τῆς ἀληθείας γίνεσθαι · οὓς, ὅταν μή ποιήσωσι τά συνήθη, θαυμαζομεν ' οὐχ ὅταν μέγα τι καὶ νεανικόν κατὰ τῆς aiio βείας τολμήσωσι. Δυπεῐ δὲ ἡμᾶς καὶ ταράσσει τὰ παρά τῶν όμοψύχων καὶ ὁμοδόξων γινόμενα. Ἀλλʼ ὅμως καὶ ταυτα, διύ τό πολλὰ εἶναι, καὶ συνεχῶς , η,. ἐμπίπτειν ήμῶν ταῖς ἀκοαῖς, οὐδὲ ταῦτα παράδοξα καταφαίνεται. Ὀθεν οὔτε ἐκινήβημεν ἐπὶ τοῖς πρώην γινομένοις ἀτάκτως, οὔτε τὰς σὰς διωχλήσαμεν IV ' Ι 7 ἀκοάς· τοῦτο μὲν εἰδότες, ὅτι φήμη διακομίσει αὐτο μάτως τά πεπραγμένα, τοῦτο ὁδέ ἀναμένοντες, ἐτέρους ἀγγέλους τῶν λυπηρῶν γενέσθαι · ἒπειτα ι ' Ι 1 ὔτε κρίναντες εὔλογον εἶναι ἡμᾶς ἀγανακτεῖν ἐπὶ τοῖς τοιούτοις, ὥσπερ δυσχεραίνοντας διὰ τί παρ-,,., -. ι ώφθημεν. Αὑτοῖς μέντοι τοῖς ταῦτα ποιήσασιν ἐπεστείλαμεν τά πρέποντα, παρακαλοῦντες αὐτοὺς, ’ ἣν λ ‘ . ί ’ἶ ἐπειδή τινα ὃιχόνοιαν ἔπαθον οἱ ἐκεῖ ἀδελφοὶ, τῆς μὲν ἀγάπης μὴ ἀποστῆναι, τὴν δε διόρθωσιν ἀναμέ-, νειν ποιρά τῶν δυναμένων ἐκκλησιαστικώς ἰατρεύειν τὰ πταίσματα, Ὀπερ ἐπειδὴ ἐποίησας, καλῶς καὶ προσηκόντως κινηθεὶς, ἐπῃνέσαμέν σε, καὶ ηὖχαριστήσαμεν τῷ Κυρίῳ, ὅτι ἐστὶ λείψανον τῆς παλαιᾶς εὐταξίας σωζόμενον παρά σοὶ καὶ ἡ Ἐκκλησία τὴν ἑαυτῆς ἰσχὺν οὐκ ἀπώλεσεν ἐν τῶ ἡμετέρῳ διωγμῷ. Οὔ γὰρ μεθʼ ἡμῶν ἐδιώχθησαν καὶ οἱ κανόνες. Πολλάκις οὖν ὀχληθεὶς παρά τῶν Γαλατῶν, οὐδέποτε ἠδυνήθην αὐτοῖς ἀποκρίνασθαι, ἀναμένων τὰς ὑμετέρας ἐπικρίσεις. Καὶ νῦν, ἐὰν ὀ Κύριος δῷ, καὶ θελήσωσιν ἀνασχέσθαι ἡμῶν, ἑλπίζομεν τὸν λαὸν προσάξειν τῇ Ἐκκλησία· ὡς μὴ α)τοὺς ἡμᾶς ὀνειδίζεσθαι Μαρκελλιανοίς προσκεχωρηκέναι, ἀλλʼ ἐκείνους μελη γενέσθαι τοῦ σώματος τῆς Ἐκκλησίας τοῦ Χριστοῧ· ὥστε τόν πονηρὸν ψόγον, τόν κατασκεδασθέντα ἐκ τῆς αἱρέσεως, ἐναφαmem; τῇ ἡμετέρᾳ προσλήψει, καὶ μὴ ἡμᾶς καταισχυνθῆναι ὡς προσθεμένους αὐτοῖς, 2. Ἐλύπησε δε ἡμᾶς ὀ ἀδελφὸς Δωρόθεος, ὡς αὐτὸς ἔπέστειλας, μὴ πάντα προσηνῶς, μηδὲ πράως διαλεχθεὶς τῇ κοσμιότητί σου, Καὶ τοῦτο τῇ τῶν καιρῶν λογίζομαι δυσκολίᾳ. Ἐοίκαμεν γὰρ εὶς μηδεν εὐοδοῦσθαι ὑπὸ τῶν ἁμαρτιῶν ἡμῶν, εἴπερ οἱ σπουδαιότατοι τῶν ἀδελφῶν οὐχ εὐρισκονται προσηνεῖς, οὐδε εὔθετοι ταῖς διακονίαις, τῷ μὴ πάντα κατὰ γνώμην ἡμετέραν ἐπιτελεῖν. ‘0; ἐπανελθὼν διηγήσατο ἡμῖν τὰς ἐπὶ τοῦ σεμνοτάτου ἑπισκὸπου Δαμάσου πρὸς τὴν σὴν τιμιότητα ’γενομένας αὐτῷ διαλέξεις, καὶ slum: ἡμᾶς λέγων τοῖς ’Ᾰρειομανίταις συγκατηριθμῆσθαι τοὺς θεοφιλεστάτους ἀδελφοὺς ἡμῶν τοὺς συλλειτουργούς Μελέτιον καὶ Εὐσέβιον. Ὧν εἰ καὶ μηδὲν ἀλλο συνίστη τὴν ὀρθοδοξίαν, ὁγοῦν παρά τῶν Ἀρειανῶν πόλεμος ἀπόδειξιν ἔχει ὀρθότητος οὐκ ὀλίγην τοῖς εὐγνωμόνως λογιζομένοις. Τὴν δὲ σὴν εὐλάβειαν συνάπτειν αὐτοῖς εἰς ἀγάπην ὀφείλει καὶ η κοινωνία τῶν ὑπὲρ Χριστοῦ παθημάτων. Ἐκεῖνο δὲ πέπεισο, ὡς ἀληθῶς ’τιμιὼτατε, ὅτι οὐκ ἔστι τι ῥῆμα ὀρθοδοξίας, ὁ μὴ μετὰ πάσης παρρησίας παρὰ τῶν ἀνδρῶν τουτων ἓκᾼηρύὲθη ὑπὸ Θεῷ μάρτυρι καὶ ἀκροαταῖς ἡμῖν. Οἳ οὐδʼ ἆν πρὸς ὥραν αὐτῶν ἐδεξάμεθα την συνάιῖισειαν εὶ σκάζοντας αύτούς περὶ τὴν πίστιν εὖρος μεν. Ἀλλὰ, εἰ δοκεῖ, τὰ παρελθόντα ἐάσωμεν, τοῖς δὲ ἑφεξῆς ἀρχήν τινα δῶμεν εἰρηνικήν. Χρῄζομεν γὰρ ἀλλήλων πάντες κατα τὴν τῶν μελῶν κοινωνίαν, καὶ μάλιστα νῦν, ὅτε αἱ τῆς Ἀνάτολῆς Ἐκκλησίαι πρὸς ἡμᾶς ἀποβλέπουσι, καὶ τὴν με) ὑμετέραν ὁμόνοιαν ἀφορμὴν εἰς στηριγμόν καὶ βεβαιότητα λήψονται· ἐὰν δὲ αἴσθωνται ὑμᾶς ἐν ὑποψίᾳ τινὶ πρὸς ἀλλήλους εἶναι ἐκλυθήσονται καὶ παρήσουσιν ἑαυτῶν τὰς χεῖρας, πρὸς τὸ μὴ ἀνταίρειν τοις πολεμίοις τῆς πίστεως.

### English translation (Claude)

[To Eulogius, Alexander, and Harpocration, bishops of Egypt, in exile.] … your good portion, and to join themselves by letter to your reverence. For this reason we have sent our most longed-for son and fellow deacon Elpidius, both to carry the letter and to be able to tell you himself whatever escapes the instruction of the letter. 2. What most strengthened our desire for union with you was hearing of your zeal for the correctness of godliness: that the firmness of your heart was not carried away either by the multitude of writings or by the variety of sophisms, but that you recognized those who innovate against the apostolic doctrines, and did not consent to cover up in silence the harm they are doing. For indeed we have found great grief among all who hold to the Lord's peace over the innovations of every kind made by Apollinarius of Laodicea, who has grieved us all the more because from the beginning he seemed to be one of us. For to suffer something from an open enemy, even if it is extremely painful, is somehow bearable for the one who is afflicted, as it is written, "If the enemy had reproached me, I would have borne it"; but to experience some harm from one of like mind and of one's own household is altogether hard to bear, and has no consolation. For the man whom we expected to have as a fellow shield-bearer of the truth, him we have now found in many ways obstructing those who are being saved, by dragging their minds about and pulling them away from the straightness of the doctrines. For what bold and hot-headed thing has he not done in deeds? And what new and perilous thing has he not devised in words? Has not every Church been divided against itself, especially by men sent by him to those governed by the orthodox, to make a schism and champion some private conventicle of their own? Is not the great mystery of godliness laughed at, with bishops going about without people or clergy, carrying a bare name, and achieving nothing for the advance of the Gospel of peace and salvation? Are not his discourses about God full of impious doctrines, the old impiety of the vain-minded Sabellius having now been renewed by him in his writings? For if what the Sebastenes are carrying about has not been fabricated by enemies, but is truly his writing, he has left no excess of impiety unreached, saying that the Father and the Son and the Spirit are the same, and other dark impieties, which we have not consented to admit even into our ears, praying to have no part with those who have uttered those words. Has not the teaching about the becoming man been confused by him? Has not the saving dispensation of our Lord become doubtful to the many because of his turbid and dark inquiries about the incarnation? To gather all of these and bring them to refutation would need much time and many words. And who has so obliterated and darkened the subject of the promises as his myth-making has? He dared to explain the blessed hope stored up for those who have lived according to the Gospel of Christ so meanly and so abjectly as to turn aside into old wives' fables and Jewish tales. He promises anew the renewal of the temple, the observance of the worship of the law, and again a typical high priest after the true High Priest, and a sacrifice for sins after the Lamb of God who takes away the sin of the world; and partial baptisms after the one baptism; and the ashes of a heifer sprinkling the Church, which through faith in Christ has neither spot nor wrinkle nor any such thing; and the cleansing of leprosy after the impassibility of the resurrection; and the offering of jealousy, when "they neither marry nor are given in marriage"; loaves of the presentation after the bread from heaven; burning lamps after the true light; and in short, if now the law of commandments in ordinances has been abolished, it is clear that then the ordinances of Christ will be annulled in the ordinances of the law. At these things shame and confusion have covered our faces, and heavy grief has filled our hearts. Therefore we urge you, as skilled physicians, taught to correct opponents with gentleness, to try to bring him back to the good order of the Church, and to persuade him to despise the many voices of his writings … 3. It is reasonable also to remind your reverence about the followers of Marcellus, that you should lay down nothing about them without consideration or lightly. But since he went out of the Church because of impious doctrines, it is necessary that his followers be received into communion only after anathematizing that heresy, so that those who join us through you may be received by the whole brotherhood. For now no small grief has seized the many, hearing that when they came to your honor you both admitted them and gave them a share in ecclesiastical communion. And yet you ought to know that by the grace of God you are not alone in the East, but you have many of your own side who champion the orthodoxy of the Fathers who set forth the pious doctrine of the faith at Nicaea; and all those of the West are in agreement with you and with us; we have received their tome of the faith and keep it with us, following their sound teaching. So all who are in the same union with you ought to have been fully informed, so that what was done might be the more confirmed by the consent of more people, and the peace might not be torn apart, with others withdrawing upon the reception of some. So it would have befitted you to deliberate firmly and gently about matters that concern all the Churches throughout the world. For it is not the one who decrees something quickly who is praiseworthy; but the one who settles each thing firmly and immovably, so that his judgment, examined in time to come, appears the more approved, he is acceptable both to God and men, as one who orders his words with judgment. These things, as much as conversation by letter allowed us, we have said to your reverence. And may the Lord grant that we may one day come together with one another, so that, having arranged everything with you for the perfecting of the Churches of God, we may receive with you the reward prepared by the just Judge for faithful and wise stewards. But for now deign to send us the propositions on which you received the followers of Marcellus, knowing that, even if you have secured your own part well, you ought not to entrust so great a matter to yourselves alone; but those in the West and those in communion in the East must also give their votes for their restoration. [Letter 266] To Peter, bishop of Alexandria. 1. You rightly rebuked me, and as befits a spiritual brother taught true love by the Lord, because I do not make known to you all things, small and great, that happen here. For it falls to you to care for our affairs, and to us to refer our affairs to your love. But know, most honored and most longed-for brother, that the continuance of afflictions and this great tumult now shaking the Churches makes us surprised at nothing that happens. For as those whose ears are struck in the smithies become used to the noise, so we, through the frequency of strange reports, have now grown accustomed to keep our heart untroubled and unafraid before the unexpected. What the Arians have long been contriving against the Church, many and great though it is, is still bearable to us, because it comes from open enemies and foes of the word of truth; we wonder at them when they do not do what they are used to, not when they dare something great and violent against godliness. But what grieves and troubles us is what is done by those of like soul and like mind. Yet even these things, because they are many and constantly fall upon our ears, no longer appear strange. Hence we were neither moved by what was done disorderly recently, nor did we trouble your ears, both knowing that report would carry what had been done of its own accord, and expecting that others would become the messengers of the painful news; and then not judging it reasonable for us to be indignant at such things, as though vexed because we had been overlooked. However, to those who did these things we wrote what was fitting, urging them, since the brothers there had suffered some discord, not to depart from love, but to await correction from those able to heal the faults in an ecclesiastical way. Since you did this, rightly and fittingly moved, we praised you, and thanked the Lord that a remnant of the ancient good order is preserved with you, and that the Church has not lost its strength in our persecution. For the canons were not persecuted along with us. So, though often troubled by the Galatians, I have never been able to answer them, awaiting your judgments. And now, if the Lord grants it and they are willing to bear with us, we hope to bring the people to the Church; so that we may not be reproached as having gone over to the Marcellians, but that they may become members of the body of the Church of Christ; so that the evil reproach poured out from the heresy may be wiped out by our receiving them, and we may not be put to shame as having joined ourselves to them. 2. Brother Dorotheus grieved us, as you yourself wrote, by not speaking to your decency altogether gently or mildly. This too I attribute to the difficulty of the times. For it seems that because of our sins we prosper in nothing, if the most earnest of the brothers are not found gentle or suited to their ministries, because they do not carry out everything according to our mind. On his return he told us of the conversations he had with your honor in the presence of the most venerable bishop Damasus, and grieved us by saying that our most God-beloved brothers and fellow ministers Meletius and Eusebius had been reckoned among the Ariomaniacs. Even if nothing else commended their orthodoxy, at least the war waged on them by the Arians gives no small proof of their correctness to those who reason fairly. And the fellowship of sufferings for Christ ought to join your reverence to them in love. But be persuaded of this, truly most honored brother, that there is no word of orthodoxy that has not been proclaimed with all boldness by these men, with God as witness and ourselves as hearers. We would not have accepted their fellowship even for an hour if we had found them limping in the faith. But, if it seems good, let us leave the past, and give a peaceful beginning to what follows. For we all need one another, according to the fellowship of members, and especially now, when the Churches of the East look to us, and will take your concord as a ground of support and firmness; but if they perceive that you are in some suspicion toward one another, they will be weakened and let their hands drop, so as not to stand against the enemies of the faith.

### Scripture references

- Ps 55:12 (54:13 LXX): quotation, high confidence
- 1 Tim 3:16: allusion, high confidence
- 1 Tim 4:7: allusion, high confidence
- Titus 1:14: allusion, high confidence
- Heb 9:13: allusion, high confidence
- John 1:29: allusion, high confidence
- Eph 4:5: allusion, high confidence
- Eph 5:27: allusion, high confidence
- Matt 22:30: quotation, high confidence
- John 6:32: allusion, medium confidence
- John 1:9: allusion, high confidence
- Eph 2:15: allusion, high confidence
- Jer 51:51 (28:51 LXX): echo, medium confidence
- 2 Tim 2:25: allusion, high confidence
- Ps 112:5 (111:5 LXX): quotation, high confidence
- Luke 12:42: allusion, medium confidence
- 1 Cor 12:26: echo, medium confidence
- Heb 12:12: echo, medium confidence

### Translation notes

- Staged ref 265 holds Letter 265 (to Eulogius, Alexander, and Harpocration, exiled Egyptian bishops) and, from "[Letter 266]", Letter 266 (to Peter of Alexandria). The scan has lost the heading and the opening of Letter 265 ("…"), and some lines at the end of its section 2 ("…"). Basil's account of Apollinarius's teaching is translated as he gives it, with his own caution that the writings carried about by the Sebastenes might be forged. "Ariomaniacs" is the usual polemical name for the Arians. Quotations and allusions: Ps 55:12 (54:13 LXX, quoted); 1 Cor 1:18; 1 Tim 3:16; 1 Tim 4:7 (old wives' fables); Titus 1:14 (Jewish myths); Heb 9:13 (heifer's ashes); John 1:29; Eph 4:5; Eph 5:27; Matt 22:30 (quoted); John 6:31–32; John 1:9; Eph 2:15; Ezra 9:6 / Jer 51:51 (shame covering faces); 2 Tim 2:25; Ps 112:5 (orders his words with judgment, 111:5 LXX); Luke 12:42; Isa 1:9 (remnant); 1 Cor 12:12–26; Heb 12:12 (hands that hang down).

### Citation (SBL)

Basil, Ep. 265 (PG 32:985a–996a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/263/#p-265).

## Letter 267

- URL: https://sophiascriptura.com/fathers/basil-epistulae/263/#p-267
- Source: PG 32:996b–997a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, unable to travel because of illness and the care of the Churches, writes to the exiled Barses of Edessa asking his prayers and sending him some gifts.

### Greek text

Βάρση, ἐπιονιὸπῳ Ἐδέσσης, ἐν ἐξορίᾳ ὄντι, Ἐγὼ τῆς διαθέσεως μὲν ἕνεκεν, ἧς ἓχωπερὶ τὴν σὴν θεοσέβειαν, ἐπεθύμουν αὐτὸς παραγενέσθαι, καὶ διʼ ἐμαυτοῦ περιπτύξασθαί σου την ἀληθινὴν ἀγοί.. πην, καὶ δοξάσαι τόν Κύριον τὸν ἐν σοὶ μεγαλυνθέντα, καὶ τὸ τίμιόν σου γῆρας περιφανὲς κατακτήσαντα πᾶσι τοις ἐν τῇ οἰκουμένῃ φοβουμένοις αὐτόν· ἐπειδὴ δὲ καὶ ἀσθένεια τοῦ σώματος βᾶρεία καταπονεῖ με, καὶ φροντὶς Ἐκκλησιῶν ἐπίκειταί μοι ἀμύθητος, καὶ ούκ εἰμί ἐμαυτοῦ κύριος πρὸς τὸ ἀποδημεῖν ὅπου βουλομαι, καὶ συντυγχάνειν οἷς ἐπιθυμῶ, διὰ τοῦ γράμματος ἀναπαύω τὸν πόθον ὃν ἔχω ἐπὶ τῇ ἀπολαύσει τῶν ἐν σοι καλῶν, καὶ παρακαλῶ τήν ἀνυπέρβλητόν σου εὐλάβειαν εὔχεσθαι ὑπὲρ ἐμου καὶ τῆς Ἐκκλησίας, ῖνα ὁ Κύριος δῷ ἡμῖν ἀπροσκόπως παρελθεῖν τὰς λυπουμένας ἡμέρας ἣ ὧρας τῆς παρεπιδημίας ἡμῶν· παράσχοι δὲ ἡμῖν καὶ ἰδεῖν τὴν εἰρήνην τῶν Ἐκκλησιῶν αὐτοῦ, καί ἀκοῦσαι περί τε τῶν λοιπῶν συλλειτουργῶν σου καὶ τῶν συναθλητῶν ἃ εὐχόμεθα, καί περὶ σου αὑτοῦ, ἂνυκτὸς καὶ ἡμέρας οἱ ὑπὸ σε λαοὶ ζητοῦσι παρὰ τοῦ Κυρίου τῆς δικαιοσύνης. Γίνωσκε δὲ, ὃτι πολλάκις μὲν οῦκ ἐπεστείλαμεν, οὐδὲ ὁσάκις ὀφειλόμενον ἦν, ἐπεστείλαμεν δὲ ὅμως τῇ θεοσεβείᾳ σου. Καὶ τάχα οὐκ ἠδυνήθησαν διασῶσαι τὰς προσηγορίας ἡμῶν οἱ πιστευθέντες τὴν διακονίαν τῶν γραμμάτων ἀδελφοί. Ἀλλὰ νῦν, ἐπειδὴ ἐπετύχομεν ἡμετέρων τῶν ὁδοιπορούντων πρὸς τὴν σὴν τιμιότητα, καὶ τὰ γράμματα αὐτοῖς ἐνεχειρίσαμεν προθύμως, καί ἀπεστείλαμέν τινα, ἂ καταξίωσον ὑποδέξασθαι παρὰ τῆς ἡμετέρας ταπεινώσεως ἀνυπερηφάνως, καὶ τύλογῆσαι ἡμᾶς κατὰ μίμησιν τοῦ πατριάρχου Ἰσαάκ. Εἰ δέ τι, καὶ ὡς ἀσχολούμενοι, καὶ ὑπὸ πλήθους φροντίδων τὸν νοῦν βαπτισμένον ἔχοντες, παρείδομῶρ τῶν πρεπόντων, μη λογίση ἡμῖν, μηδέ λυπηθῇς· ἀλλὰ μίμησαι τὴν σεαυτοῦ ἐν πᾶσι τελειότητα, ἵνα καὶ ἡμεῖς ἀπολαύσωμέν σου τῆς ἀρετῆς, ὡς καὶ οἱ λοιποὶ

### English translation (Claude)

To Barses, bishop of Edessa, in exile. For the sake of the affection I have for your piety, I wished to come myself and embrace your true love in person, and to glorify the Lord who has been magnified in you and has made your honored old age conspicuous to all who fear him throughout the world. But since a heavy weakness of body afflicts me, and an untold care of the Churches lies upon me, and I am not master of myself to travel where I wish and to meet whom I desire, I relieve by letter the longing I have to enjoy the good things in you; and I urge your unsurpassable reverence to pray for me and for the Church, that the Lord may grant us to pass without stumbling the grievous days or hours of our sojourn here; and may he grant us also to see the peace of his Churches, and to hear what we pray for about your other fellow ministers and fellow contestants, and about yourself, what the peoples under you ask night and day of the Lord of righteousness. Know that we have not written often, nor as often as was due; yet we have written to your piety. And perhaps the brothers entrusted with carrying the letters could not deliver our greetings safely. But now, since we have found some of our own people traveling to your honor, we have gladly put the letter into their hands, and we have sent some things, which deign to receive from our lowliness without disdain, and to bless us after the example of the patriarch Isaac. And if, being busy, and having a mind drowned in a multitude of cares, we have overlooked anything that was fitting, do not count it against us, nor be grieved; but imitate your own perfection in all things, so that we too may enjoy your virtue, as the rest …

### Scripture references

- 2 Cor 11:28: echo, medium confidence
- Gen 27:27: allusion, medium confidence

### Translation notes

- Staged ref 266 is Benedictine Letter 267. The scan breaks off before the end ("…"). Allusions: 2 Cor 11:28 (care of the Churches); Gen 27:27–29 (Isaac's blessing).

### Citation (SBL)

Basil, Ep. 267 (PG 32:996b–997a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/263/#p-267).

## Letters 268, 269

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-268
- Source: PG 32:997a–1001c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil rejoices that the exiled Eusebius of Samosata has been kept safe and asks for news; a second letter consoles the widow of the general Arinthaeus, who was baptized at the end of his life.

### Greek text

Εὗσεβίῳ ἓν ἐξορίᾳ ὄντι. ,Εδειξε καὶ ἐφʼ ἡμῶν ὁ Κύριος, ὄτι οὐκ ἔγκατα-τ λείπει τοὺς ὁσίους αὐτοῦ, τῇ μεγάλη καὶ κραταιᾲ χειρὶ αὐτοῦ περισκεπάσας τὴν ζωὴν τῆς ὁσιότητός σου, Σχεδὸν γὰρ παραπλήσιον τοῦτο τιθέμεθα τῷ ἐν κοιλίᾳ κήτους ἀπαθῆ διαμεῖναι τόν ἅγιον, καὶ ἐν πυρὶ λάβρῳ ἀβλαβῶς διαιτᾶσθαι τοὺς φοβουμένους τόν Κύριον· ὅπου γε καὶ τὴν σὴν θεοσέβειαν πανταχόθεν ὑμῖν, ὡς ἀκούω, τοῦ πολέμου περιχυθέντος, ἀβλαβῆ διεφύλαξε. Καὶ φυλάξειέ γε πρὸς τὸ ἑξῆς ὁ δυνατός Θεὸς ἡμῖν, ἐὰν ἔτι ζῶμεν, τό πολύευκτον θέαμα· ᾖ τοῖς γοῦν ἄλλοις, οἶ σὴν ἐπάνοδον οὕτως ἀναμένουσιν, ὡς οἰκείαν ἑαυτῶν σωτηρίαν. Πέπεισμαι γὰρ, ὅτι τοίς δάκρυσι τῶν Ἐκκλησιῶν, καὶ τοῖς στεναγμοῖς οἷς ἐπὶ σοὶ πάντες στενάζουσι προσχὼν ό φιλάνθρωπος, διαφυλάξει σε τῷ βίῳ, ἕως ἃν δῷ τήν χάριν τοῖς νυκτὸς καὶ ἡμέρας δεομένοις αὑτοῦ. Τὰ μὲν οὖν μέχρι τῆς ἐπιδημίας τοῦ ἀγαπητοῦ ἀδελφοῦ ἡμῶν Λιβανίου τοῦ συνδιακόνου πεπραγμένα καθʼ ὑμῶν διʼ αὐτοῦ κατὰ τήν πάροδον ἱκανῶς ἓδιδάχθημεψ τὰ δὲ ἀπʼ ἐκείνου τοῦ χρόνου δεόμεθα μαθεῖν. Μείζονα γὰρ ἐν τῷ μεταξὺ καὶ χαλεπώτερα ἀκούομεν γεγενῆσθαι πάθη περὶ τοὺς τόπους· άπερ, ἐὰν μὲν δ υνατόν, καὶ θᾶττον, εἰ δὲ μὴ, διὰ γοὺν τοῦ εὐλαβεστάτου ἀδελφοῦ Παύλου τοῦ συμπρεσβυτίρου ἐπανιόντος μάθοιμεν, ὡς εὐχάμεθα, ὅτι ἀβλαβὴς καὶ ἆνεπηρέαστος ὑμῶν φυλάττεται ἡ ζωή.ιΔιὰ δὲ τό ἀκοῦσαι πάντα λῃστῶν καὶ δησερτόρων πεπληρῶσθαι τὰ τῆς ὁδοῦ, ἐφοβήθημέν τι εἰς χεῖρας ἐμβαλεῖν τοῦ ἀδελφοῦ, μὴ καὶ αὑτῷ (το) παραίτιοι θανάτου γενώμεθα. Ἐὰν δὲ δῷ ὁ Κύριος μετρίαν γαλήνην, ὡς ἀκούομεν τοῦ στρατοπέδου τὴν πάροδον, σπουδάσομεν μαὶ τῶν ἡμετέρων ἐκπέμψαι τινὰ, τόν ἐπισκεψόμενον καὶ ἕκαστα ἡμῖν τῶν παρʼ ὑμῖν ἆναγγέλλοντα. Εῧεθυμος. Editi καὶ εὔθυμος. Deest conjun- 1) Τῇ ὁμοζύγῳ Ἀρινθαίου στρατηλάτου παραμυθητιχή, 1. Τὸ μὲν ἀκόλουθον ἦν καὶ ὀφειλόμενόν σου τῇ διαθέσει, ἡμᾶς αὐτοὺς παρεῖναι, καὶ συμμετέχειν τῶν γινομένων. Οὕτω γὰρ ἂν ἑαυτῶν τι τὴν λύπην χατιπραῦναμεν, καὶ τῇ σεμνότητί σου τῆς παροικλὴσεως τό εἰκὸς ἀπεπληρώσαμεθ. Ἐπεὶ δὲ οὐκέτι μου φέρει τὸ σῶμα τὰς μακροτέρας κινήσεις, ἐπὶ τὴν διὰ τοῦ γράμματος ἤλθομεν ὁμιλίαν ὡς ἂν μὴ παντάπασι δόξαιμεν (alorci/ii; ἔχειν πρὸς τὰ συμβάντα. Τίς μεν οὖν τὸν ἄνδρα Euius-1 οὐχ ἐστέναξε; τίς δὲ οὕτω λίθινος τὴν καρδίαν, ὡς μὴ θερμὸν ἐπʼ αὐτῷ (Τὸ) ἀφεῖναι ὃάκρυονς Ἐμὲ δὲ καὶ διαφερόντως κατηφείας ἐπλήρωσε, τας τε ἰδίας περί ἔμε τιμὰς τοῦ ἀνδρὸς λογιζόμενον καὶ τήν κοινὴν τῶν Ἐκκλησιῶν τοῦ Θεοῦ προσ-τασῑαν, Ἀλλʼ ὅμως Βέλογισαμεθα, ὅτι, ἄνθρωπος ὧν, καὶ λῃτουργήσεις τῷ βίῳ τούτῳ τὰ ἐπιβάλλοντα, τοῖς καθήκουσι χρὰνοις πάλιν παρὰ τοῦ οὶκονομοῦντος τὰ ἡμέτεροι Θεοῦ προσελήφθη. Ἃ καὶ τὴν σὴν φρόνησιν ἐνθυμουμένην πράως ἔχειν ἐπὶ τῷ συμβάντι παρακοιλοῡμεν, καὶ, ὡς οἷον τε, μετρίως φέρειν τὴν συμφοράν, Ἱκανὸς μὲν οὖν καὶ ὁ χρόνος μαλάξαι τὴν καρδίαν σου, καὶ πάροδον δοῦναι τοῖς λογισμοῖς ἀλλʼ ὅμως ὗποπτον ἡμῖν ἐστι τὸ ἄγαν σου φίλανδρον, καὶ περὶ πάντας χρηστὴν, μή ποτε ἔκδοτον δῷς σεαυτὴν τῷ πάθει, διʼ ἁπλότητα ἡοῶν βαθεῖαν τήν πληγὴν δεξαμένα τῆς λύπης. Πάντοτε μὶν οὖν χρήσιμον τὸ τῶν Γραγρῶν διδασκαῖιον, μαʼλιστα δὲ επὶ τῶν τοιούτων καιρῶν. Μνήσθητι τοίνυν τῆς τοῦ κτίσαντος ἡμᾶς ἀτοφιὶσεως, διʼ ἧς πάνοἱ ἐκ τῆς γῆς φύντες πάλιν εἰς γῆν ὑποστρέφμεν- καὶ οὐδεὶς οὕτω μέγας, ὥστε βελτίων φανῆναι τῆς διαὶ-3 σεως, 2. Καλὸς μεν οὖν καὶ μέγας ὁ θαυμαστὸς ἐκεῖνος, καὶ ἐφάμιλλος τῇ ῥώμῃ τοῦ σώματος τήν τῆς ψυχῆς ἀρετὴν, φημὶ κάγὼ, οὐμενοῦν ἔχων ὑπερβολήν εἰς ἑκάτερον, ἀλλʼ ὅμως ἅνθρωπος, καὶ τέθνηκενμὺς, Ἀδὰμ, ὡς Ἅβελ, ὡς Νῶε, ὡς Ἀβρααμ, ὡς Μωσῆς, ὡς ὅντινα ἄν εἴποις τῶν τῆς αὐτῆς φύσεως μετασχόντων. Μὴ οὖν, ἐπειδὴ ἀφῃρέθημεν αὐτὸν. ἀγανακτῶμεν· id? ὅτι τήν ἀρχὴν συνῳκήσαμπ δῷς σαυτήν τῷ. llarl. δῷ σεαυτῆς τῷ. βάθει αὖτέὴν. Διδασκαλιον. llarl. διδασκα).εῐον. αὐτῷ, χάριν ἔχωμεν τῷ συζεύξαντι. Τό μὲν γὰρ στερηθῆναι ἀνδρὸς κοινόν σοι πρὸς τὰς ἄλλοις γυναῖκας ἐπὶ δὲ τοιαύτη συνοικήσει οὐκ οἶμαι ἄλλην γυναικῶν τὰ ἶσα ἔχειν σεμνύνεσθαι.Ἐν γὰρ τῷ ὅντι ὑπόδειγμα τῆς ἀνθρωπείας φύσεως τόν ἄνδρα ἐκεῖνον ό κτίσας ἡμᾶς ἐδημιούργησεν ο ὥστε πάντες μὲν ὀφθαλμοὶ πρὸς αὐτὸν ἐφέροντο, πᾶσα δὲ γλῶσσα τὰ κατʼ αὐτὸν διεξῄει · γραιεἰς δὲ καὶ πλάσται τῆς ἀξίας ἀπελιμπάνοντο ἱστορικοὶ δὲ ἄνδρες, τα κατά τοὺς πολέμους ἀνδραγαθήματα ὃιηγούμενοι, πρὸς τὴν τῶν μύθων ἐκπίπτουσιν ἀπιστίαν. ὈΘεν οὐδὲ πιστεύειν ἠνείχοντο οἱ πολλοὶ φήμη τὴν σκυθρωπὴν ἐκείνην ἀηελίαν περιαγούση, οὐδὲ καταδέχεσθαι ὅλως, ὅτι τέθνηκεν Ἀρινθαίος. Ἀλλʼ ὅμως πέπονθεν ἂ οὐρανῷ καὶ ἡλίῳ καὶ γῇ συμβήσεται. Οἵχεται καταλύσας λαμπρῶς, μὴ ὑπὸ γήρως κατακαμφθεὶς, μὴ καθυφεές τι τῆς περιφανείας - μέγας μὲν ἐν τῷ παρόντι βίῳ, μέγας δὲ ἐν τῷ μέλλοντι σμηδεν ἐκ τῆς παρούσης λαμπρότητος πρὸς τὴν ἐλπιζομένην δόξαν ζημιωθεὶς, διὰ τὸ πᾶσαν κηλῖδα τῆς ψυχῆς πρὸς αὑταῖς ταῖς ἐξόδοις τοῦ βίου τῷ λουτρῷ τῆς παλιγγενεσίας ἀποκαθῆρασθαι. Ὧν αῦτη πρόξενος αὐτῷ καὶ συνεργός γενομένη, μεγίστην ἔχει παραμυθίαν · καὶ μετάθες τὴν ψυχὴν ἀπὸ τῶν παρόντων ἐπὶ τὴν τῶν μελλόντων μέριμναν, ὥστε καταξιωθῆναι διʼ ἔργων ἀγαθῶν τὸν ὅμοιον αὐτῷ τῆς ἀναπαύσεως τόπον καταλαβεῖν. Φείόου μητρός γηραιᾶς, φείδου Θυγατρός νεαρᾶς, αἷς μόνη πρὸς παραμυθίαν λέλειψαι· Γινοῦ ὑπόδειγμα ἀνδρείας ταῖς λοιπαῖς γυναιξὶ ο καὶ οὕτω τό πάθος μέτρησον, ὡς μήτε ἐκβαλεῖν τῆς καρδίας, μήτε καταποθῆναι ὑπὸ τῆς λύπης. Ἐπὶ πᾶσι πρὸς τὸν μέγαν τῆς ὑπομονῆς μισθὸν ἀπόβλεψον, τὸν παρὰ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἐν τῇ ἀντα· ποδὸσει τῶν βεβιωμένων ἡμῖν ἐπηγγελμένον.

### English translation (Claude)

To Eusebius, in exile. The Lord has shown in our case too that he does not forsake his holy ones, by covering the life of your holiness with his great and mighty hand. For we reckon this almost equal to the holy man's remaining unharmed in the belly of the sea monster, and to those who fear the Lord living unharmed in the raging fire; since he has kept your piety unharmed, though war, as I hear, poured round you on every side. And may the mighty God keep for us hereafter, if we still live, the sight we have so much prayed for; or at least for the others, who await your return as their own salvation. For I am persuaded that the Lover of humankind, attending to the tears of the Churches and the groans that all groan for you, will keep you in life until he grants the favor to those who entreat him night and day. What had been done against you up to the visit of our beloved brother Libanius, the fellow deacon, we learned sufficiently from him as he passed through; but we ask to learn what has happened since then. For we hear that greater and harsher sufferings have occurred in those places in the meantime. May we learn, if possible sooner, but if not, at least through the most reverent brother Paul, the fellow presbyter, on his return, that your life, as we pray, is being kept unharmed and unmolested. Because we heard that the roads are all full of robbers and deserters, we were afraid to put anything into the brother's hands, lest we become a cause of death for him too. But if the Lord grants a moderate calm, as we hear of the passing of the army, we will try to send one of our own people to visit you and report to us all your affairs one by one. [Letter 269] Consolatory, to the wife of Arinthaeus the general. 1. The consistent and due thing for your affection would have been for us to be present ourselves and share in what happened. For so we would have soothed our own grief somewhat, and given your dignity the comfort that was fitting. But since my body no longer bears longer journeys, we have come to conversation by letter, so as not to seem altogether insensible to what has happened. Who did not groan for the man? Who is so stony-hearted as not to shed a warm tear for him? And it filled me with dejection above all, when I considered the man's own honors toward me and his protection of the Churches of God in common. Yet we have reckoned that, being a man, and having done in this life what fell to him, at the appointed time he was taken back by God who orders our affairs. Considering this, we urge your prudence to bear what has happened gently, and as far as possible to bear the calamity with moderation. Time is indeed able to soften your heart and give entrance to reasonable thoughts; but still your great love for your husband and your kindness toward all make us fear lest you give yourself over to the grief, receiving the wound of sorrow deeply through the simplicity of your character. The teaching of the Scriptures is useful always, but especially at such times. Remember, then, the sentence of him who created us, by which all of us who sprang from the earth return again to the earth; and no one is so great as to prove superior to dissolution. 2. That admirable man was indeed noble and great, and I too say that the virtue of his soul matched the strength of his body, the highest excellence in both; but still he was a man, and he has died, like Adam, like Abel, like Noah, like Abraham, like Moses, like anyone you might name who shared the same nature. Let us not then be indignant because he has been taken from us, but let us be grateful to him who joined us that we lived with him at all. For to be deprived of a husband you have in common with other women; but I do not think any other woman can boast of an equal marriage. For truly he who created us fashioned that man as a pattern of human nature, so that all eyes were turned to him, and every tongue recounted his deeds; painters and sculptors fell short of his worth; and historians, in recounting his brave deeds in the wars, fall into the incredibility of myths. Hence the many could not bring themselves to believe the report carrying that gloomy news, nor to accept at all that Arinthaeus had died. Yet he has suffered what will happen to heaven and sun and earth. He has gone, ending his life splendidly, not bowed down by old age, not abated at all in his distinction; great in the present life, great in the life to come, losing nothing of his present splendor in exchange for the hoped-for glory, because at the very departure from life he cleansed every stain of the soul by the washing of regeneration. Since you were the one who brought this about for him and helped him to it, you have the greatest consolation; and transfer your soul from present things to the care of things to come, so as to be deemed worthy through good works to reach a place of rest like his. Spare your aged mother, spare your young daughter, for whose comfort you alone are left. Be an example of courage to the other women; and so measure your grief that you neither cast it out of your heart nor are swallowed up by sorrow. Above all look to the great reward of endurance promised by our Lord Jesus Christ in the recompense for the lives we have lived.

### Scripture references

- Ps 37:28 (36:28 LXX): allusion, medium confidence
- Jonah 2:1: allusion, high confidence
- Dan 3:25: allusion, high confidence
- Luke 18:7: echo, medium confidence
- Gen 3:19: allusion, high confidence
- Titus 3:5: allusion, high confidence
- Matt 24:35: echo, low confidence

### Translation notes

- Staged ref 268 holds Letter 268 (to Eusebius of Samosata, in exile) and, from "[Letter 269]", Letter 269 (to the wife of Arinthaeus). Migne's footnotes on variant readings leaked into the scan text at the start of Letter 269 and inside its section 2, and are not translated. Allusions: Ps 37:28 (does not forsake his holy ones); Deut 5:15 (mighty hand); Jonah 2:1; Dan 3:23–27; Luke 18:7; Gen 3:19 (dust to dust); Titus 3:5 (washing of regeneration); Ps 102:26 / Matt 24:35 (heaven and earth passing).

### Citation (SBL)

Basil, Ep. 268 (PG 32:997a–1001c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-268).

## Letter 270

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-270
- Source: PG 32:1001d–1004a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil orders that a girl carried off by force be returned to her parents, that her abductor be excommunicated, and that his accomplices and the village that sheltered her be excluded from the prayers.

### Greek text

Πάνυ λυποῦμαι, ὅτι οὐχ εὑρίσκω ὑμᾶς ἐπὶ τοῖς ἀπη- ’ γορευμένοις οὔτε ἀγανακτοῦντας, οὔτε δυναμένους λογίο ζεσθαι, ὅτι εἰς αὐτὸν τόν βίον καὶ τὴν ζωὴν τὴν ἀνθρωπίνην παρανομία ἐστὶ καὶ τυραννὶς ἡ γινομένη αὕτη ἁρπαγὴ, καὶ ὕβρις κατά τῶν ἐλευθέρων. Οἶδα γὰρ, ὅτι, εἰ τοιαύτην εἴχετε γνώμην πάντες, οὐδὲν ἐκώλυε πάλαι τοῦ κακοῦ τὴν συνήθειαν τούτου ἐξελαθῆναι τῆς πατρίδος ἡμῶν· Ἀνάλαβε τοίνυν ἐπὶ τοῦ παρόντος ζῆλον Χριστιανοῦ ο καὶ va/36an ἀξίως τοῦ ἀδικήματος. Καὶ τὴν μὲν παῖδα, ὅπουπερ ἂν εὕρῃς, ἀφελόμενος πάσῃ εὐτονία, ἀποκατάστησον τοῖς γονεῦσι· καὶ αὐτὸν δὲ ἐκεῖνον ἐξόρισον τῶν εὐχῶν, καὶ ἐκκηρυκτον ποίησον καὶ τοὺς συνεπελθόντας αὐτῷ, κατὰ τό ἤδη προλαβὸν παρʼ ἣμῶν κήρυγμα, τριετίαν πανοικεὶ τῶν τύχῶν ἔξόρισόν. Καὶ τὴν κώμην τὴν ὑποδεξαμένην τὴν ἁρπαγεῖσαν, καὶ φυλάξασαν, ἤτοι ὑπερμαχῆσασαν, καὶ αὐτὴν ἔξω τῶν εὐχῶν πανδημεὶ ποίησον ἵνα μοί- Θωσι πάντες, ὡς ὅφιν, ὡς ἄλλο τι θηρίον, κοινὸν ἕχθρόν ἡγούμενοι τὸν ἅρπαγα, οὕτως ὰποδιὼκειν αὐτὸν, καὶ «paterae-9a: τῶν ἄδικον μένων.

### English translation (Claude)

[Without address, concerning abduction.] I am very much grieved that I do not find you indignant at forbidden deeds, nor able to reckon that this abduction which is taking place is a lawlessness and a tyranny against life itself and human existence, and an outrage against the free. For I know that, if you all had such a mind, nothing would have prevented the custom of this evil from being driven out of our homeland long ago. Take up, then, at the present time the zeal of a Christian, and be moved as the wrong deserves. And the girl, wherever you find her, take her away with all vigor and restore her to her parents; and exclude the man himself from the prayers and make him an outcast; and those who joined in the attack with him, according to the proclamation already issued by us, exclude from the prayers for three years with their whole households. And the village that received the abducted girl and guarded her, or fought to keep her, make that too, with all its people, outside the prayers; so that all may learn to regard the abductor as a common enemy, like a serpent or some other wild beast, and so drive him away and help those who are wronged.

### Translation notes

- Staged ref 269 is Benedictine Letter 270; its heading is lost in the scan, and the bracketed heading supplies its subject. "Excluding from the prayers" means excommunication from the Church's common prayer. The penalties are translated exactly as Basil sets them.

### Citation (SBL)

Basil, Ep. 270 (PG 32:1001d–1004a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-270).

## Letter 271

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-271
- Source: PG 32:1004b–1005b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, sorry to have missed his old schoolfellow Eusebius, recalls their shared youth and commends to him the presbyter Cyriacus as blameless in his priesthood.

### Greek text

Εὖσιβίῳ ἑταίρῳ συστατιχὴ ἐπὶ κυριακῷ πρεσβυτέρῳ. Εὐθὺς καὶ κατὰ πόδας τῆς σῆς ἀναχωρήσεως ἔτι-’στὰς τῇ πόλει, ὅσον ὴθύμησα διαμαρτών σου, τι δεῖ καὶ λέγειν πρὸς ἄνδρα οὐ λόγου δεόμενον, ἀλλὰ πείρᾳ εἰδότα, τῷ τὰ ὅμοια πεπονθόναις Ὀσου γὰρ ἦν ἀξιον ἐμοὶ ἰδεῖν τὸν πάντα ἄριστον Εὐσέβιον, καὶ περιμτύξασθαι, καὶ πρὸς τὴν νεότητα πάλιν τῇ μνήμῃ ἐπανελθεῖν, καὶ ὑπομνησθῆναι ἡμερῶν ἐκείνων, ἐν αἶς καὶ δωμάτιον ἡμῖν ἓν, καὶ ἱστία μία, καὶ παιδαγωγός ό αὐτὸς, καὶ ἄνεσις, καὶ σπονδὴ, καὶ τρυφὴ, καὶ ἔνδεια, καὶ πάντα ὑμῖν ἐξ ἴσου πρὸς ἀλλήλους ὑπῆρχε. Πόσον οἴει τίοισθαι με ἀξιον πάντα ταῦτα διὰ τῆς σῆς συντυχίας ἆναλαβιῑν τῇ μνήμῃ, καὶ τὸ βαρύ τοῦτο ’γῆρας arma ξυσάμενον, νέον δοκεῖν πάλιν ἐκ γέροντος γὲγενῆσθαι; Ἀλλʼ ἐκείνων μέν με διέφυγεν ἦ ἀπόλαυσις ’ τὸ δὲ διὰ γράμματος ἰδεῖν σου τὴν λογιότητα, xli τὸν ἐνόντα τρόπον ἑαυτὸν παραμυθήσασθαι, οὐκ ἀφῃρέθην τῇ συντυχίᾳ τοῦ αἰὸεσίμωτάτου Κυρινεκοῦ τοῦ συμπρεσβυτέρου · ὃν αἰσχύνομαι συνιστῶν σοι καὶ οἰκεῖον ποιῶν διʼ ἐμαυτοῦ, μή ποτε δόξω περίεργόν τι ποιεῖν, σοὶ προσάγων τὰ ἴδιά σου καὶ ἓξαίρετα. Ἀλλʼ ἔπιιδή μα δεῖ καὶ μάρτυρα εἶναι τῆς ἀληθείας, καὶ τοῖς σννημμένοις πνευματικῶς τά με. γιστα τῶν ἆμοὶ προσόντων χαρίζεσθαι· τὸ μὲν περὶ τὴν ἱερωσύνην ἀνεπηρέαστον τοῦ ἀνδρὸς ἠγοῦμαι καί σοὶ φανερὸν εἶναι· βεβαιῶ δὲ κάγώ, οὐδε. μίαν γνωρίζων κατʼ αὐτοῦ παρὰ τῶν πᾶσιν ἐπιβαλλόντων τὰς χεῖρας, τῶν μὴ φοβουμένων τὸν Κύριον, ἐπήρειαν Καίτοιγε εἳ τι ἐγεγόνει παρʼ αὐτῶν, δύʼθῖ οὕτως ἀνάξιος ἧν ὀ ἀνήρ. Οἱ δε ἰχθροὶ τοῦ Κνρίου βεβαιοῦσι τοὺς βαθμοὺς μᾶλλον οἷς ἄν προσ-ποι λεμῶσιν, ἢ ἀφαιροῦνταί τι τῆς ὑπαρχούσης αὐτοῖς παρὰ τοῦ Πνεύματος χάριτος. Πλὴν ἀλλʼ, ὅπερ ἔφην, οὐδὲ κατεπενοή θη τι τοῦ ἀνδρὸς. Ως οὖν πρεσβύτερον ἀνεπηρέαστον, καὶ ἡμῖν συνημμένον, καὶ πάσης αἰδοῦς, ἀξιον, οὕτω καταξίου αὐτὸν ὀρᾷν, σαυτόν τε ὠφελῶν) καὶ ἡμῖν χαρίζομενος.

### English translation (Claude)

To Eusebius, my comrade, commendatory, on behalf of Cyriacus the presbyter. I arrived in the city immediately on the heels of your departure; how dejected I was at missing you, why need I tell a man who needs no words, but knows it by experience, having suffered the like? For how much it would have been worth to me to see Eusebius, excellent in every way, and to embrace him, and in memory to go back again to our youth, and to be reminded of those days in which we had one room, one hearth, the same tutor, and leisure and study, luxury and want, and everything alike between us! How much do you think I would value recovering all this in memory through meeting you, and, shaking off this heavy old age, seeming to have become young again instead of old? But the enjoyment of those things has escaped me; yet I have not been deprived of seeing your eloquence through a letter, and of consoling myself in the way that remains possible, through the meeting with the most venerable Cyriacus, the fellow presbyter. I am ashamed to commend him to you and to make him your friend through me, lest I seem to do something superfluous, in bringing to you what is your own and especially yours. But since I must be a witness to the truth, and must grant to those spiritually joined to me the greatest things I have: the blamelessness of the man in his priesthood I think is plain to you too; and I confirm it, knowing of no harassment against him by those who lay hands on everyone, those who do not fear the Lord. And yet, even if anything had been done by them, the man would not on that account be unworthy. For the enemies of the Lord confirm the ranks of those on whom they make war rather than take away anything of the grace given them by the Spirit. But, as I said, nothing was even devised against the man. So deign to regard him as a blameless presbyter, joined to us, and worthy of all respect, both benefiting yourself and gratifying us.

### Translation notes

- Staged ref 270 is Benedictine Letter 271. Eusebius here is a schoolfellow of Basil's youth, not the bishop of Samosata.

### Citation (SBL)

Basil, Ep. 271 (PG 32:1004b–1005b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-271).

## Letter 272

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-272
- Source: PG 32:1005b–1008b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil assures his old friend Sophronius, master of the offices, that the reports of his hostility over a disputed will are slanders, and asks him to trust him as Alexander trusted his physician.

### Greek text

Σωφρονίῳ μαγίσίτρφ- 1- ’Δπήγγειλέ μοι Ἀχτίακος ὀ διάκονος, ὅτι σί τινες ἰλὺπησαν καθʼ ὀμῶν, δ ιαβάλλοντες ἡμᾶς ὡς οὐκ εὖνοῐκῶςνπσὸς τήν σὴν διακειμένους σεμνότητα, Ἐγὼ δὲ οὐκ ἐθαυμασα εἰ τινές εἰσιν ἀνδρὶ τοσούτῳ παρεπόμενοι κόλακες. Πεφύκασι γάρ πως ταῖς μεγάλαις δυναστείαις αἱ ἀνελεύθεροι αὐταὶ παραφύεσθαῖ θεραπεῖαι· οὶ διὰ τὸ ἀπορεῖν οἰκείου ἀγαθοῦ, δι οὗ ψωρισθῶσιν, ἔκ τῶν ἀλλοτρίων κακῶν iuno τοὺς συνιστῶσι. Καὶ σχεδὸν, ὥσπερ ἡ ἂρυσίβη τοῦ σίτου ἐστὶ φθορᾶ ἂν αὐτῷ γινομένη τῷ σίτῳ, οὕτω καὶ ἠ κολακεία τὴν φιλίαν ὑποδυομένη, λύμη ἐστὶ τῆς φιλίας. Οὔ τοίνυν ἐθαύμασα, ὡς ἔφην, εἴ τινες, ὥσπερ οὶ κηφῆνες τὰ σμήνη, οὕτως αὐτοὶ τήν λαμπράν σου καὶ θαυμαστὴν ἑστίαν περιβομβοῦσιν. Ἀλλʼ εκεῖνό μοι θαυμαστὸν ἐφάνη καὶ παντελῶς παράλογον, τὸ ai, ἄνδρα ἐπὶ τῷ βάρει τοῦ ἤθους μάλιστα διαφανῆ, ἀνασχέσθαι αὐτοῖς ἀμφοτέροις ἂνεῖναι τὰς ἀκοὰς, καὶ διαβολὴν κατʼ ἐμοῦ παρα· δέξασθαι· ὃς πολλοὺς ἀγαπήσας ἐκ τῆς πρώτης ἡλικίας μέχρι τοῦ γήρως τούτου, οὐδένα οἶδα εἰς φιλίαν τῆς σῆς τελειότητος προτιμήσας. Καὶ γὰρ καὶ εἰ μὴ ὁ λόγος ἔπεισέ με ἀγαπᾷν τοιοῦτον ὄντα, ἐξήρκει ἢ ἐκ παιδὸς συνήθεια προσδῆ σαί με τῇ ψμχῇ σου. Οἶδας δὲ ὅσον δύναται πρὸς φιλίαν τὸ ἔθος. Εἰ δε οὐδὲν δείκνυμι τῆς προαιρέσεως ταύτης ἀξιον, σύγγνωθί μου τῇ ἀσθενείᾳ. Καὶ γὰρ οὐδὲ αὐτὸς ιγον παρʼ ipsi si; ἀπόδειξιν τῆς ιῦνοίας ἐπιζητή- -.Α mi. an;,ληιηκη Auamma-ri τὰ βέλτιστοί σοι dei;δίὰλλα προαιρεσιν δηλονότι τὰ βέλτιοτοὶ σοι συνευχομένην. Μὴ γάρ ποτε εἰς τοῦτο καταβαίη τά σά, ’ὥστε τῆς παρὰ τῶν οὕτω μικρῶν, ὁποῖος αὐτὸς εἰμι, εὐεργεσίας πκοσδεηθῆναι. 2. -Πῶς οὖν ἔμελλον ὶγώ ὑπεναντίον τί σοι λέγων, ἦ πράττειν ἐν τοῖς κατὰ Μεμνόνιον πράγμασις - κν... Ταῦτα γάρ μοι ἀπήγγειλεν ὁ διάκονος, Πῶς δὶ τήν Υμητίουν εὐπορίαν προτιμοτέραν ἰτιθέμην τῆς σῆς οἱκιιώσεως, ἀνδρὸς οὑτω δαπανῶντος τήν otiolum; Ἀλλʼ οὐκ ἔστι τούτων οὐδὲν ἁληοέςσ οὔτε τι ιὶρηται παρʼ spat}; οὔτε πέπρακται ὑπεναντίαν. ‘ ι ι δ- «α Ἐκεῖνο δὲ ioci; ἀφορμήν ἔδωκε τοῖςτὰ ψινδῆ λὶγουσι, το παρʼ ἐμοῦ πρὸς τινας τῶν θορυβούντων - - μ, λεχθέν, ὅτι, Εἰ μὲν προείρηταί εἰς ἔργον ἀγαγεῖν τὴν ἑαυτοῦ γνώμην ὁ ἄνθρωπος, κᾶν θορυβήσητι ὑμεῖς, κᾶν μὴ, γενήσεται πάντως χαὶ λαλούντων Α - ι ι.. ὑμῶν χαὶ σιωπώντων οὐδὲν ἧττον τὰο σπυδαζὸμσνα· εἰ δὲ μιταβουλεύσιται μή παρασύρητι τὸ σεμνότατον ὅνομα τοῦ φίλου ἡμῶν, μηδὶ ἄν προσχήματι δῆθεν τῆς περὶ τὸν προστάτην ὑμῶν σπουδῆς, ἰαντοίς τι κέρδος ἐντεῦθεν, ἐξ ὧν ἐπανατείνεσθι φόβον καὶ ἀπειλὴν, καταπράττεσθι. Πρὸς di αὑτὸν ὶχσῖνον τόν τὰς διαθήκαςγράφοντα οὔτε διʼ ἐμαυτοῦ οὗτε διʼ ἑτέρου ἐφθεγξάμην ἣ μικρὸν ἢ μεῖζον περὶ τοῦ πρά·γματος τουτου ι 3. Καὶ τούτοις άπιστεῖν οὐκ ὀφείλεις, εἰ μὴ παντελῶς με ἀπεγνωσμένον ἡγῇ, καὶ καταφρονεῖν τῆς per/dlis; ἁμαρτίας τοῦ ψεύδους. Ἀλλὰ πάνυ ἡμῖν αὐτὸς καὶ τήν ἐπὶ τῷ πράγματι τούτῳ {uxorum ν - η. η. ς. (ipse, καὶ τοῦ λοιποῦ πάσης διαβολῆς ὑψηλοτέραν ποιοῦ τὴν ἐμὴν περὶ σὶ διάθεσιν, τὸν Ἀλέξανδρον μιμούμενος, ὃς, ἱπιστολὴν κατὰ τοῦ ἰατροῦ “- - ι ι - .... δεξάμενος ὡς ἐπιβουλεύοντος, ἐπειδὴ ἔτυχιν ἂν αὐτῷ τῷ καιρῷ φάρμακον λαβὼν ὣστε πιεῖν, τοσοῦτον ἀπέσχε πιστεῦσαι τῷ διαβάλλοντι, ὥστε ὁμοῦ τι τὴν ἐπιστολὴν ἀνεγίνωσκε, καὶ τὸ φάρμακον ῖπινιν. Οὖδινὸξ γὰρ τῶν ἐπὶ φιλίᾳ γνωρίμων ἀτιμότερον ἱμαντὸν ἁξιῶ τίθεσθαι, τῷ μήτε ἁλῶναί ποτι εἰς φιλίαν ἐξαμαρτὼν, καὶ ἔτι παρὰ τοῦ Θεοῦ μου λαβεῖν τὴν ἐντολὴν τῆς ἀγάπης, ἧς χρεώστης εἰμὶ οὗ μόνον κατὰ τὴν κοινὴν τῶν ἀνθρώπων φύσιν, ἁλλʼ ὅτι καὶ ἰδίως εὐεργέτην σι γνωρίζω ὶμαντοῦ τι καὶ τῆς πατρίδος.

### English translation (Claude)

To Sophronius, master of the offices. 1. Actiacus the deacon reported to me that some had grieved you about us, slandering us as not well disposed toward your dignity. I was not surprised that there are flatterers following so great a man. For somehow these servile attentions naturally grow up alongside great powers; and such people, for lack of any good of their own by which to be recognized, commend themselves through others' ills. And almost, just as mildew is a corruption of the wheat arising in the wheat itself, so flattery, slipping in under friendship, is a ruin of friendship. I was not surprised, then, as I said, if some, like drones round the hives, buzz around your splendid and admirable hearth. But this seemed to me surprising and altogether unaccountable: that you, a man especially distinguished for the gravity of your character, should bear to open both your ears to them and accept slander against me; I who, having loved many from my early youth to this old age, know of no one I have preferred to your perfection in friendship. For even if reason had not persuaded me to love such a man as you are, our familiarity from boyhood would have sufficed to bind me to your soul. You know how much habit can do for friendship. And if I show nothing worthy of this purpose, pardon my weakness. For you yourself do not seek from me any proof of good will … but a purpose, clearly, that prays with you for the best things for you. For may your affairs never come down to needing the benefaction of men so small as I am. 2. How, then, could I have said or done anything against you in the affairs of Memnonius? For this is what the deacon reported to me. And how would I have valued the wealth of Hymetius above your friendship, a man so spending … ? But none of this is true; nothing has been said by me, nor done, against you. But this perhaps gave an occasion to those who tell lies: what I said to some of those causing a disturbance, that "if the man has determined beforehand to carry out his own intention, whether you make a disturbance or not, what he is eager for will certainly happen just the same, whether you speak or keep silent; but if he changes his mind, do not drag about the most venerable name of our friend, nor, under the pretense of zeal for your patron, gain some profit for yourselves by holding out fear and threats." To the man who was writing the will I said nothing, small or great, about this matter, either myself or through another. 3. And you ought not to disbelieve this, unless you consider me altogether desperate and despising the very great sin of falsehood. But do you yourself put away all suspicion about this matter, and for the future make my affection for you higher than all slander, imitating Alexander, who, having received a letter against his physician, saying he was plotting against him, since he happened at that very moment to have taken a potion to drink, was so far from believing the slanderer that at the same time he both read the letter and drank the potion. For I do not think it right to count myself less honorable than any of those known for friendship, since I have never been caught offending against friendship, and besides have received from my God the commandment of love, of which I am a debtor, not only by the common nature of men, but because I recognize you especially as a benefactor both of myself and of my homeland.

### Scripture references

- Rom 13:8: echo, medium confidence

### Extrabiblical texts

- Plutarch, Alex. 19 (Plutarch): allusion, low confidence

### Translation notes

- Staged ref 271 is Benedictine Letter 272. Several phrases are garbled in the scan and marked "…" or translated by sense. The story of Alexander the Great and his physician Philip is told by Plutarch (Alex. 19) and others. Allusion: Rom 13:8 (debtor of love).

### Citation (SBL)

Basil, Ep. 272 (PG 32:1005b–1008b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-272).

## Letter 273

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-273
- Source: PG 32:1008b–1009a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends his close friend Hera to an unnamed official.

### Greek text

Ἀνεπίγραφος, περὶ Ἦρα. ’Λαριεῶς πιπεισμένος οὕτως ἡμᾶς ἀγαπᾷν τήν σὴν τιμιότητα, ὥστε τὰ ἡμῖν διαφέροντα οἰκεῖα λογίζεσθαι, τὸν αἰδεσιμώτατον ἀδελφὸν ἡμῶν Ἥραν, ὃν οὐ κατὰ συνήθειάν τινα ἀδελφὸν ἡμῶν προσαγορεύομεν, ἄλλὰ κατὰ ἀκριβεστάτην καὶ οὐδεμίαν ἔχουσαν ὑπερβολὴν τῆς φιλίας διάθεσιν, συνιστώ σου τῇ ὑπερφυεί καλοκαγαθίᾳ, καὶ παρακαλῶ οἰκείως {9) τε αὐτὸν θεάσασθαι, καὶ τὴν κατὰ δύναμίν σοι παρασχέσθαι αὐτῷ προστασίαν ἐν οἷς ἂν δέηται τῆς μεγαλονοίας σου· ὥστε με τοῖς πολλοῖς οἷς ἤδη τετύχηκα παρὰλσοὶ ἀγαθοῖς καὶ ταύτην ἔχειν τήν εὐεργεσιαν συναριθ μεῖν.

### English translation (Claude)

Without address, concerning Hera. Being fully persuaded that your honor so loves us as to count our concerns your own, I commend to your extraordinary goodness our most venerable brother Hera, whom we call brother not by some custom but out of the most exact affection of friendship, which admits of no excess; and I urge you to look upon him as your own, and to give him your protection, as far as you can, in whatever he may need from your magnanimity; so that I may number this kindness too among the many good things I have already received from you.

### Translation notes

- Staged ref 272 is Benedictine Letter 273.

### Citation (SBL)

Basil, Ep. 273 (PG 32:1008b–1009a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-273).

## Letter 274

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-274
- Source: PG 32:1009b–1009c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Himerius, master of the offices, to protect his old friend Hera in his affairs.

### Greek text

Ἱμερίῳ μαγίστρῳ. Ἦ πρὸς τὸν αἰδεσιμώτατον ἀδελφὸν Ἦραν φιλία μοι καὶ συνήθεια, ὅτι ἔκ πάνυ παιδὸς τὴν ἀρχὴν ἔλαβε, καὶ μέχρι γήρως συμπαρέμεινε τῇ τοῦ Θεοῦ χάριτι, παντὸς ἄμεινον καὶ αὐτὸς ἐπίστασαι. Σχεδὸν γὰρ καὶ τὴν τῆς σῆς μεγαλοφυὶας ἀγάπην ἐξ ἐκείνου ἡμῖν ὁ Κύριος ἐχαρίσατο, ἐξ ὅτου καὶ τὴν πρὸς ἀλλήλους ἡμῖν γνῶσιν προεξένησεν. Ἐπεὶ οὖν δεῖται τῆς παρὰ σοῦ προστασίας, παρακαλῶ σε καὶ καθικετεύω, τῇ τε ἀρχαίᾳ περὶ ἡμᾶς διαθέσει χαριζόμενον, καὶ τῇ νῦν κατασχούσῃ ἀνάγκῃ προσχόντα, οὕτως οἰκειώσασθαι τὰ κατʼ αὑτὸν πράο γματα, ὥστε μηδεμιᾶς αὐτὸν ἐτέρας προστασίας δ εηθῆναι, ἀλλʼ ἐπανελθεῖν πρὸς ἡμᾶς πάντα καταπραξάμενον τὰ κατʼ εὐχάς· ὥστε ταῖς πολλαῖς αἶς πεπόνθαμεν παρὰ σοῦ εὐεργεσίαις, καὶ ταύτην ἡμᾶς ἔχειν συναριθμεῖν, ἧς οὐκ ἂν μείζονα ἑαυτοῖς, οὐδὲ μᾶλλον ἡμῖν διαφέρουσαν εὑρίσκοντες οἰκειούμεθα.

### English translation (Claude)

To Himerius, master of the offices. My friendship and familiarity with the most venerable brother Hera, which began in early boyhood and has lasted by the grace of God into old age, you yourself know better than anyone. For the Lord granted us the love of your nobility almost from the time when he also brought about our acquaintance with each other. Since, then, he needs your protection, I urge and entreat you, both as a favor to your old affection for us and in view of the present necessity, so to make his affairs your own that he may need no other protection, but may return to us having accomplished everything as he prays; so that we may number this too among the many kindnesses we have received from you, than which we could find none greater for ourselves nor one that concerns us more.

### Translation notes

- Staged ref 273 is Benedictine Letter 274.

### Citation (SBL)

Basil, Ep. 274 (PG 32:1009b–1009c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-274).

## Letter 275

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-275
- Source: PG 32:1009c–1012a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks an unnamed official, who has already shown favor to Hera, to protect him further against envious enemies.

### Greek text

’Δνεπίγραφος, περὶ Ἥρα. Προέλαβες τὰς παρʼ ἡμῶν παρακλήσεις ἐν τῇ πρὸς τὸν αἰδεσιμώτατον ἀδελφὸν ἡμῶν Ἥραν διαθέσει, καὶ γέγονας αὐτῷ εὐχῆς ἀμείνων τῶν τε τιμῶν ταῖς ὑπερβολαῖς αἶς εἰς αὐτὸν ἐπεδείξω καὶ ταῖς ἐφʼ ἑκάστου καιροῦ προστασίαις. Ὀμως δὲ καὶ ἡμεῖς, ἐπειδὴ σιωπῇ φέρειν τὰ κατʼ αὐτὸν οὗ δυνάμεθα, παρακαλοῡμέν σου τὴν ἀνυπέρβλητον.τιμιότητα καὶ εὶς ἡμετέραν χάριν προσθεῖναι τῇ εἰς τὸν ἄνδρα σπουδῇ, καὶ ἀποπέμψαι αὐτὸν τῇ πατρίδι κρείττονα τῆς παρὰ τῶν ἐχθρῶν αὑτοῦ ἐπηρείας· ἐπεὶ νῦν γε οὐκ ἔξω ἐστὶ βελῶν τοῦ φθόνου, πολλῶν αὐτοῦ (ιθ) ὶπηριάζειν ἔπιχειρούντων τῇ ἀπραγμοσύνῃ τοῦ βίον. Πρός οὓς μίαν εύρή cian ἀσφάλειαν ἀρῥηκτοιέ, εἰ αὐτὸς ὑπερσχεῖν τήν χεῖρα τοῦ ἀνδρὸς Balneum.

### English translation (Claude)

Without address, concerning Hera. You anticipated our requests in your disposition toward our most venerable brother Hera, and have proved better to him than he could have prayed, both by the excess of honors you showed him and by your protection on each occasion. Nevertheless we too, since we cannot bear his affairs in silence, urge your unsurpassable honor to add, for our sake, to your zeal for the man, and to send him back to his homeland stronger than the abuse of his enemies; since now he is not out of reach of the arrows of envy, many trying to harass his quiet way of life. Against these he would find one unbreakable safety, if you yourself would hold your hand over the man.

### Translation notes

- Staged ref 274 is Benedictine Letter 275. The last sentence is partly garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 275 (PG 32:1009c–1012a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-275).

## Letter 276

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-276
- Source: PG 32:1012a–1012d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the pagan Harmatius not to be angry with his son, who has become a Christian, since the soul owes its first debt to the true God.

### Greek text

Ἀρματίῳ τῲ μεγάλῳ. Καὶ ό κοινὸς πάντων ἀνθρώπων νόμος κοινσῧς πατερας ποιεῖ τοὺς ἐν ἡλικίᾳ πρεσβύτας, και ὁ ἡμέτερος δὲ τῶν Χριστιανῶν Etim; τοὺς γέροντας ἡμᾶς ἐν γονέων τάξει καθίστησι τοῖς τηλικούτοις. Ὠστε μὴ περιττόν με ἡγήσῃ, μηδὲ ἐξω τῶν ἀναγο καίων rapit-9771:5791“ εὶ ὑπὲρ τοῦ παιδός ὶγὼ ι ι 1 ’ Δ γʼ Ἴ δ ’1 ’- πρεσξεύω τοῦ σου πρὸς σέ, Οὗ τὴν μὲν ἐν τοῖς ἆλ- ).οις ὑπακοὴν ἀξιοῦμέν σε ἀπαιτεῖν· ὑπεύθυνος ἐστιν εἰς τὸ σῶμα, καὶ τῷ νόμῳ τῆς φύσεως,κᾳὶ τῷ πολιτικῷ τούτῳ καθʼ ὃν οἰκονομούμιοα· τήν μέν· τοι ψυχὴν, ὡς ἐκ θειοτέρων ἔχων ἧκεν, ἄλλῳ νομίζειν ὑποκεῖσθαι προσῆκον, καὶ Θεῷ ὀφείλεσθαι παρʼ αὐτῆς χρέα τὰ πάντων χρεῶν πρεσβύτατα. Ἐπεὶ οὖν τὸν Θεὸν τόν ἡμέτερον τῶν Χριστιανῶν, τὸν ἀληθινὸν, πρὸ τῶν παρʼ ὑμῖν πολλῶν, καὶ διʼ illud» συμβόλων θεραπευομένων προείλετο, μὴ δυσχεραινείν αὐτῷ, μᾶλλον δὲ καὶ θαυμάζειν τῆς ψυχῆς τὸ γενναῖον, ὅτι καὶ φόβου καὶ Θεραπείας πατρικῆς προτιμότερον ἔθετο διὰ τὴς ἀληθοῦς ἐπιγνώσεως καὶ τοῦ κατʼ ἀρετὴν βίου οἰκειωοῆναι Θεῷ. Δυσαωπήσει μὲν οὖν σε καὶ αὐτὴ ἡ φύσις, καὶ τὸ τοῦ τρὸο ι Ι ν νιν που πρᾱην περὶ πάντα καὶ ἧμερον, οὐδὲ πρὸς ὀλίγον ἐπιτρέψαι σοι τήν ἐπʼ αὐτῷ λύπην· πάντως δὲ οὐδὲ τὴν ἡμετέραν ἀτιμάσεις πρεσβείαν μᾶλλον δὲ τὴν τῆς σῆς πόλεως διʼ ἡμῶν πληρουμένην, οἳ τῷ περὶ σὲ φίλτρῳ, καὶ τῷ πάντα σοι εὔχεσθαι τὰ καλὰ, καὶ victuro-1 οἴονται Χριστιανὸν ὑποδέξασθαι. Οὕτως αὐτοὺς περιχαρεῖς διέθηκε φήμη ἀθρόως σοῦσα τῇ πόλει.

### English translation (Claude)

To the great Harmatius. The common law of all men makes those who are older in years common fathers; and our law, that of Christians, sets us old men in the rank of parents to those of such an age. So do not think me officious, or meddling in what is not necessary, if I plead with you on behalf of your son. In other things we think it right for you to demand his obedience; he is subject in body both to the law of nature and to this civil law by which we are governed; but his soul, since he has it from a diviner source, it is fitting to consider subject to another, and to God are owed by it the oldest of all debts. Since, then, he has chosen our God, the God of the Christians, the true God, before your many gods worshiped through material symbols, do not be vexed with him, but rather admire the nobility of his soul, that he has set being made God's own, through true knowledge and a life of virtue, before fear and his duty to his father. Nature itself will move you, and the gentleness and mildness of your character in all things, not to allow yourself even a little grief over him; and surely you will not dishonor our plea, or rather that of your city, fulfilled through us, who in their affection for you and their prayer for every good for you think that they have welcomed you too as a Christian. So greatly has the report, suddenly spreading through the city, filled them with joy.

### Scripture references

- Matt 10:37: echo, low confidence
- Acts 5:29: echo, low confidence

### Translation notes

- Staged ref 275 is Benedictine Letter 276. A word near the end is garbled in the scan and translated by sense ("you too"). The contrast between the true God and the gods "worshiped through material symbols" is Basil's own. Allusion: Matt 10:37 (preferring God to father); Acts 5:29.

### Citation (SBL)

Basil, Ep. 276 (PG 32:1012a–1012d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-276).

## Letter 277

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-277
- Source: PG 32:1013a–1013d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, moved by a friend's report, praises a young man of noble family who has turned to the life of the Gospel, urging humility and the pursuit of the lasting good over youth, wealth, glory, and eloquence.

### Greek text

περὶ τῆς σεμνότητός σου, καὶ ἕνεποίησέ μοι πόθον τῆς σῆς συντυχίας, ἐναργῶς ὑπογράφων τῷ λόγῳ τῆς ψυχῆς σου τόν χαρακτῆρα καὶ τοσοῦτον έξέκαυσέ μοι τό περὶ σε φίλτρον, ὥστʼ, εἰ μὴ καὶτῷ γήρᾳ ἑβαρυνὸμην, καί τῇ συντρόφῳ κατειχόμην ἀσθενείᾳ, καὶ μυρίαις ταῖς κατὰ τὴν Ἐκκλησίαν φροντίσιν ἤμην πεπεδημένος, οὐδὲν ἅν με κατέσχεν αὐτὸν γενέσθαι παρὰ σέ. Καὶ γὰρ οὐ μικρὸν τῷ ὄντι κέρδος, έξ οἰκίας μεγάλης καὶ γένους περιφανοῦς πρὸς τόν εὖαγγελικὸν μεταστάντα βίον, χαλινῶσαι μὲν λογισμῷ τὴν νεότητα, τὰ δε τῆς σαρκὸς πάθη δοῦλα τῷ λόγω ποιῆσαι. ταπεινοφροσύνῃ δε κεχρῆσθαι, τῇ ὄφειλομένῃ Χριστιανῷηιρονοῦντι περὶ έαυτοῦ,νοῖα εἰκὸς, ὅθεν ἔφυ, καὶ οἵ πορεύεται. Ἠ γὰρ τῆς φύσεως ἔννοια καταστέλλει μεν τῆς ψυχῆς τό φλεγμαῖνον, ἀλαζονείαν δε πᾶσαν καὶ αὐθάδειαν ὑπερορίζει. καὶ τὸ ὅλον, μαθητὴν τοῦ Kvpiou καθίστησι, τοῦ εἰπόντος· Μάθετε ἀπʼ ἐμοῦ, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Τῶ ὄντι γὰρ, φίλτατε παίδων, μόνον περισπούδαστον καὶ έπαινετὸν τό δ ιαρκές ἀγαθόν. Τοῦτο δέ ἔστιν ἠ παρὰ Θεοῦ τιμή. Τὰ δε ἀνθρώπινα ταῦτα σκιᾶς ἔστιν ἀμυδρότερα, καὶ ὀνείρων ἅπατηλότερα. Ἠ τε γὰρ νεότης τῶν ἠρρνῶν ἀνθέων ὀξύτερον καταρῥεῐ, καὶ ὥρα σώματος ἦ νόσῳ ἦ χρόνῳ καταμαραίνεται. Καὶ πλοῦτος μὶν ἄπιστος, δόξα δι εὐπερίτρεπτοςο Αἰ τε περι τὰς τέχνας διαπονήσεις τῷ χρόνῳ τούτῳ συναπαρτίζονται. Ἀλλὰ καὶ τὸ περισπούδαστον ἅπασιν, οἱ λόγοι ἄχρι τῆς ἀκοῆς χάριν ἔχουσιν. ’Λρετῆς δι ἄσκησις τίμιον μεν κτῆμα τῷ ἲχοντε,ἤδιστον δέ θεαμοίτων τοῖς ἐντυγχάνουσιν. Ὧν ἐπιμελούμενος, ἄξιον σεαυτόν καταστήσεις τῶν ἰν ἐπαγγελίαις ἀποκειμένων παρὰ τοῦ Κυρίου ἀγαθῶν. Τίνι δʼ ἄν τρόπῳ ἴλθοις πρὸς τὴν τῶν καλῶν ἀνάληψιν καὶ ὅπως ἄν τὰ κτηθέντα διασώσαιο, μακρότερον εἰπεῖν ἣ κατὰ τήν παροῦσαν ὁρμὴν τοῦ λόγου. Ἐπῆλθε δʼ οὖν ἐμοὶ καὶ αὐτὰ ταῦτα σοι ποροοη νοεγξασθαι, ἐξ ὧν ἤκουσα παρά τοῦ ἀδελφοῦ Θεοτέκνου θ ὄν πάντοτε μεν εὔχομαι ἀληθεύειν, μάλιστα δὲ ἓν τοῖς περὶ σοῦ λόγοις, ἵνα πλέον δοξάζηται ἐπὶ σοὶ ό Κύριος, ἀπὸ ῥίζης ἀλλοτρίας τοῖς πολυτιμήτοις καρποῖς τῆς εὐσεβείας βρύοντι.

### English translation (Claude)

[To the learned Maximus.] … about your dignity, and created in me a longing to meet you, vividly drawing in his account the character of your soul; and he so kindled my affection for you that, if I were not weighed down by old age, and held fast by the weakness that has grown up with me, and fettered by countless cares of the Church, nothing would have kept me from coming to you myself. For it is truly no small gain for one who has passed from a great house and a famous family to the life of the Gospel to bridle youth with reason, to make the passions of the flesh slaves to reason, and to practice the humility owed by a Christian who considers, as is fitting, where he came from and where he is going. For the thought of our nature calms the inflammation of the soul, and banishes all boastfulness and self-will, and in short makes one a disciple of the Lord, who said, "Learn from me, for I am gentle and lowly in heart." For truly, dearest of young men, the only thing worth eager pursuit and praise is the good that lasts. And this is the honor that comes from God. These human things are fainter than a shadow and more deceptive than dreams. For youth fades faster than spring flowers, and the bloom of the body withers by disease or time. Wealth is untrustworthy, glory easily overturned; labors in the arts end along with this life. And even what all eagerly pursue, eloquence, has its charm only as far as the hearing. But the practice of virtue is a precious possession to its owner and a most pleasant sight to those who meet him. If you care for these things, you will make yourself worthy of the good things stored up by the Lord in his promises. By what way you might come to gain these good things, and how you might keep them once gained, would take longer to say than the present impulse of my words allows. But it occurred to me to address these very things to you, from what I heard from brother Theotecnus, who I pray always speaks the truth, but especially in his words about you, so that the Lord may be the more glorified in you, who from an alien root are bursting with the precious fruits of godliness.

### Scripture references

- Matt 11:29: quotation, high confidence
- John 5:44: echo, medium confidence
- Ps 102:11 (101:12 LXX): echo, low confidence
- Jas 1:10: echo, medium confidence
- 1 Tim 6:17: echo, medium confidence

### Translation notes

- Staged ref 276 is Benedictine Letter 277 (to the learned Maximus). The scan has lost the heading and the opening ("…"). "From an alien root" suggests that Maximus came from a pagan family. Quotations and allusions: Matt 11:29 (quoted); John 5:44 (honor from God); Ps 102:11; Jas 1:10–11; 1 Tim 6:17.

### Citation (SBL)

Basil, Ep. 277 (PG 32:1013a–1013d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-277).

## Letters 278, 279, 280

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-278
- Source: PG 32:1016a–1017b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil invites the young Valerianus to visit him for advice on his affairs at Caesarea; two short letters to the prefect Modestus commend a petitioner from Tyana and a relative of Basil's.

### Greek text

Ἐγὼ τὴν εὐγένειάν acc, καὶ κατὰ τὴνορφαθῧέι νην γενόμενος, ἐπεθύμουν ἰδιῑνζ ’Πρω-ιδῶἑῶ γάρ σε ἓν Κορσαγαίνοις διάγοντα μὴ ὀκνῆσιιν ἡμᾶς διαβῆναι ἐν Ἀτταγαίνοις τελοʼῧύτὶιξʼ)ἧῦ σύνοδον. Ἐπεὶ δὲ ἔχεὶκης διήμαρτον τῆς ἔπεθυμουν ἰδεῖν ἐν τῷ (ἧοει. Πάλιν γὰρ ἂιῖ σος, πλησίον οὖσα, ’τὴν ἑλπίδι. τῆς ἐπέτεινεν. Ὡς 6": ἀμφοτέρων διήμαρτον, ἦλθονγῖἒῆ τὸ γράφειν, ἳνα χαταξιώσῃς μιξνκάταλαβιῖν· ὁμέῦ μὲν τὸ εἰκὸς ποιῶν, νέος φοιτῶνπαρὰ γέρόντιίὸμοῗ δὲ καὶ διὰ τῆς συντυχίας. δεχόμένόξ nimi «ap; tingit συμβουλὴν, διὰ τὸ εἷναί σοι πράγματα πρός τινας τῶν ἐν Καισαρείᾳ, τὰ δεόμενα-τῆξ ἡμετέρας μεσιτείας πρὸς τὴν διόρθωσιν. ἘὰνΔ οὖν ἀνεπαχθὲς ᾗ, μὴ κατοκνήσῃς ἡμᾶς καταλαβεῖν, ’ Μοδέστῳ ὑπάρχῳ. Κᾶν πολλοὶ ὦσιν οἱ γράμματα πορ ἡμῶν προσκομίζοντες τῇ τιμιότητί σου, ἀλλὰ διὰ τὸ 53:96aλον τῆς σῆς περὶ ἡμᾶς τιμῆς ἡγοῦμαι τὸ nliθος τῶν γραμμάτων ὀχλον μηδένα παρέχεινλτῇ γαλοφυῖα σου· Διὰ τοῦτο προθύμως καὶ τῷ ἀδελφῷ τούτῳ τὴν ἐπιστολὴν ἔδωκα ταύτην· εἰδὼς καὶ αὐτὸς πάντων τεύξεται τῶν σπουδαζομένων, ἡμεῖς ἐν τοῖς εὐεργέταις λογισθησόμεθα παρὰ ἀφορμὰς εὐποιιῶν προξενοῦντες τῇ ἀγαθῇ προαιρῇ ι ιι ' ι ' ' Ι Ι IN" Τ σει σου. Τὸ μὲν οὖν πρᾶγμα εἰς ὃ δεῖται τῆς στασίας σου, αὐτὸς ἐρεῖ, ἐὰν αὑτὸν εὐμενεῖ auram-'5σῃς προσιδεῖν τῷ βλέμματι, καὶ δῷς αὑτῷ Θάρσος ὥστε φωνῆν ῥῆξαι ἐπὶ τῆς μεγάλης σου καὶῦπαρφυοῦς ἐξουσίας · ἡμεῖς δὲ τὸ ἡμέτερον διά rei γρᾶμιματος παριστῶμεν, ὅτι τὸ εἰς αὑτὸν γινόμενον οξκείον ἡγούμεθα κέρδος-ν διὰ τό πάλιστα, ἐκ Δτῆς Τυανέων αὑτὸν ἀναστάντα, τούτου ἕνεκεν ἐλθεῖν πρὸς ἡμᾶς, ὼς μέγα τι ἕξονταλκέρδος, εἰ ἧμιτέραν ἐπιστολὴν ἀνθʼ ἱκετηρίας προβάλοιτό. Ἵνά οὖν μήτε αὐτὸς τῶν ἐλπίδων ἐκπέσῃ, καὶ ἡμεῖς iii; συνήθους τιμῆς ἀπολαύσωμεν, καὶ σοὶ ἡ περὶ τὰ ἀγαθὰ σπουδὴ καὶ ἐπὶ τῆς παρούσης fiat-eamut πληρωθῇ, ἀξιοῦμεν δεχθῆναι mit-6v εὐμενῶς, καὶ Μοδέστῳ ὑπᾶρχῳ. Ei καὶ τολμηρὸν ἀνδρὶ τοσούτῳ,διὰ γρᾳμμτῷτοιν ν ἱκεσίας προσάγειν, ἀλλ”οὗν ἡ προϋπάρχουσα περὶ ἡμᾶς παρὰ σοῦ τιμὴ ἀφαιρεῖται τῆς καρδίας ἡμῶν τὸ δειλὸν, καὶ καταθαρῥοῦμεν ἐπιστέλλειν ὑπὲρ ἄνθρώπων, οἰκείων μὲν ἡμῖν κατά γένος, τιμῆς δὲ ἀξίων ὀδιά την δεξότητα τῶν ἠθῶν. Ὀ τοίνυν τὴν ἐπιστολὴν ἡμῶν ταύτην ἐπιδιδούς ἐν υἱοῦ μοι τάξει καθέστηκεν. Ἐπεὶ οὖν δεῖται μόνης τῆς παρά σοῦ εὐμενείας εἰς τὸ γενέσθαι αύτῳ τὰ. ἐπιζητούμενα, και-ἀξίωσον δέξασθαί μου τὸ γράμμα, ὃ ἀνθʼ ἱκετηρίας προτείνεται σοι ὁ προειρημένος· καὶ δοῦναι αύτῷ καιρὸν διηγήσασθαι τὰ καθʼ ἑαυτὸν, καὶ διαλεχθῆναι τοῖς δυναμένοις αύτῷ συνεργῆσαι, ἶνα τῷ προστάγματί σου ταχέως τύχῃ τῶν σπουδαζομένων, καὶ ἐμοὶ ὑπάρξῃ καλλωπίσασθαι ὅτι μοι δέδοται τοιοῦτος

### English translation (Claude)

[To Valerianus.] I desired to see your nobility when I was in Orphanene. For I hoped that, while you were living at Corsagaena, you would not hesitate to cross over to us at Attagaena for the synod we were holding. But since I failed of this, I desired to see you in the hill country; for there again Evesus, being near you, raised my hope. But since I failed of both, I have come to writing, so that you may deign to visit me, both doing what is fitting, a young man visiting an old one, and at the same time receiving some counsel from me at our meeting, since you have affairs with certain people in Caesarea that need our mediation to be set right. If, then, it is not burdensome, do not hesitate to visit us. [Letter 279] To Modestus the prefect. Even if many bring letters from us to your honor, yet because of the greatness of your honor toward us I think that the number of letters causes no annoyance to your magnanimity. Therefore I have gladly given this letter too to this brother, knowing both that he will obtain everything he is eager for, and that we shall be counted by you among benefactors, since we provide occasions of beneficence for your good purpose. The matter for which he needs your protection he will tell you himself, if you deign to look on him with a kindly eye and give him courage to speak out before your great and extraordinary authority. We present our own part by letter: that we consider whatever is done for him our own gain, especially because he set out from Tyana and came to us for this purpose, thinking it a great gain if he could put forward our letter as a suppliant's plea. So that he may not fail of his hopes, that we may enjoy our accustomed honor, and that your zeal for good things may be fulfilled on this occasion too, we ask that he be received kindly, and … [Letter 280] To Modestus the prefect. Even if it is bold to bring entreaties by letter to so great a man, yet the honor you have shown us before takes the timidity out of our heart, and we venture to write on behalf of men related to us by family and worthy of honor for the uprightness of their character. The bearer of this letter stands to me in the place of a son. Since, then, he needs only your favor to obtain what he seeks, deign to receive my letter, which the aforesaid holds out to you as a suppliant's plea; and give him opportunity to tell you his affairs and to speak with those who can help him, so that by your command he may quickly obtain what he is eager for, and I may have occasion to pride myself that such a … has been given me …

### Translation notes

- Staged ref 277 holds three letters: Letter 278 (to Valerianus), whose heading is lost in the scan; from "[Letter 279]", Letter 279 (to Modestus the prefect); and from "[Letter 280]", Letter 280 (to Modestus), which breaks off before the end ("…"). The opening of Letter 278 is badly garbled in the scan; the place names (Orphanene, Corsagaena, Attagaena) and the name Evesus are read by sense. Letter 279 also breaks off in its last sentence ("…").

### Citation (SBL)

Basil, Ep. 278 (PG 32:1016a–1017b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-278).

## Letter 281

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-281
- Source: PG 32:1017b–1017c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil renews his request to the prefect Modestus that his friend Helladius be released from the duty of tax assessment.

### Greek text

Μοδέστῳ ὑπάρχῳ. Μίμνημαι τῆς μεγάλης σου τιμῆς, ὅτι μοι μετὰ τῶν ἀλλων ἔδωκας καὶτὸ θαρσεῖν ἕπιστέλλειν σου τῇ μηαλοφυῖᾳ. Κέχρημαι τοίνῦν τῇ δωρεᾷ, καὶ ἀπολαύω τῆς φιλανθρωποτάτης χάριτος, ὁμοῦ ἐμαυτὸν εύφραίνων ἑκ τοῦ διαλέγεσθαι ἀνδρὶ. τοσούτῳ, ὁμοῦ δὲ καὶ τῇ σῇ μεγαλονοίακαιρόν ἐνδιδοὺς σεμνύνειν ἂμᾶς ταῖς ἀποκρίσεσιν. Ἐπεὶ δὲ ἱκέτευσα τὴν σὴν ἡμερότητα ὑπὲρ τοῦ ἑταίρου ἡμῶν Ἐλλαδίου τοῦ πρωτεύοντος, ὥστε, τῆς ἒπῖ τῇ ἐξισώσει φροντίδος αὐτὸν ἀνεθέντα, ἄν τοῖς πράγμασι τῆς πατρίδος ἡμῶν συγχωρηθῆναι μοχθεῖν, καί τινος εὐμενοῦς νεύματος ἠξιώθην, ἀνανεοῦμαι τὴν αὐτὴν πρεσβείαν, καί σε καθικετεύω καταπεμφθῆναι πρόσταγμα τῷ ἄρχοντι τῆς ἐπαρχίας συγχωρῆσαι αύτῷ τὴν ἐνόχλησιν.

### English translation (Claude)

To Modestus the prefect. I remember your great honor, that among other things you gave me the boldness to write to your magnanimity. I am using the gift, then, and enjoying your most humane favor, both delighting myself by conversing with so great a man and giving your magnanimity an occasion to honor us with your replies. Since I entreated your gentleness on behalf of our friend Helladius, a leading citizen, that, released from the care of the tax assessment, he might be allowed to labor at the affairs of our homeland, and was deemed worthy of a kindly nod, I renew the same plea, and entreat you that an order be sent down to the governor of the province to release him from the burden.

### Translation notes

- Staged ref 278 is Benedictine Letter 281. "Tax assessment" renders ἐξίσωσις, the equalization of tax burdens.

### Citation (SBL)

Basil, Ep. 281 (PG 32:1017b–1017c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-281).

## Letter 282

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-282
- Source: PG 32:1017c–1017d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil chides a bishop who complained of not being invited and then ignored an invitation, and urges him to come at least for the martyrs' festival.

### Greek text

Πρὸς ἐπίσκοπον. Μὴ καλούμενος ἐγκαλεῖς, καὶ καλούμενος οὐχ ύπακούεις. Ἐκ δὲ τῶν δευτέρων δῆλος εἶ καὶ τῇ προτέρᾳ σκέψει μάτην-χρησάμενος. Ού γὰρ ἀν ἧκες, ἐκ τῶν εἰκότων, οὐδὲ τότε κληθείς. Ἐπάκουσον οὖν καλοῦσι νῦν, καὶ μὴν γένη πάλιν ἀγνώμων εἰδὼς, ὡς ἐγκλήματι προστιθέμενον ἔγκλημα βεβαιοῖ καὶ πιστοτέραν ἐργάζεται τοῦ προτέρου τὴν κατηγορίαν τὸ δεύτερον. Ἀεὶ δέ σε καὶ ἡμῶν ἀνέχεσθαι παρακαλῶ* εἰ δι ἡμῶν ούκ ἀνέχῃ, ἀλλʼ οὺ τῶν μαρτύρων ἀμελῆσαι δίκαιον· ὧν ταῖς μνείαις κοινωνήσων καλῇ. Δὸς οὖν πρῶτον ἀμφοτέροις, εἰ δὲ τοῦτο σοι μὴ δοκεῖ, τοῖς γοῦν τιμιωτέροις τήν χάριν.

### English translation (Claude)

To a bishop. When not invited you complain, and when invited you do not obey. From the second it is clear that you made the first complaint for nothing. For in all likelihood you would not have come even then, if invited. Obey, then, now that you are invited, and do not again be unfeeling, knowing that a charge added to a charge confirms the first and makes the accusation more credible. I always urge you to bear with us; but if you do not bear with us, it is not right to neglect the martyrs, to share in whose memorials you are invited. Grant the favor, then, first to both; but if this does not seem good to you, at least to those more worthy of honor.

### Translation notes

- Staged ref 279 is Benedictine Letter 282.

### Citation (SBL)

Basil, Ep. 282 (PG 32:1017c–1017d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-282).

## Letter 283

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-283
- Source: PG 32:1020a–1020b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells a woman that he can meet her only at the coming synod, interprets her dream as a call to care for the contemplation of the soul, and points her to the Scriptures and the Spirit's guidance.

### Greek text

Ἐλευθέρᾳ. Ἡμέραν μὲν ἐπιτηδείαν τῆς συνόδου ἔλπιζομεν εὑρίσκειν μετὰ τὰς κατὰ τὴν ὀρεινὴν σας παρʼ ἡμῶν τυποῦσθαι · συντυχίας δέ κα ἄνευ τῆς κατὰ τήν σύνοδον λειτουργίας ἄλλος ᾖμδ οὐχ ὑποφαίνεται· πλὴν ἐὰν μή τι ἔξω τῶν amto— μένων ὁ Κύριος οἰκονομὴσῃ. Στοχάζεσθαι δὴ ὄφσῢιιις ἐν τῶν κατὰ σεαυτὴν πραγμάτων. Εἰ γάρ τῇ τῇ εὐγενείᾳ μιᾶς φροντιζούσῃ τοσοῦτος repletum ὄχλος μεριμνῶν, πόσας νομίζεις ἡμᾶς τὰς ἔφʼ ιτιάστης ἡμέρας ἀσχολίας, ἔχεινς Τὸ δὲ σὸν ὄναρ ἠγοῦμαι τελειότερον ἐνδείκνυσθαι, ὡς ἄρα δέοι περὶ τῆς κατὰ ψυχὴν θεωρίας ποιεῖσθαί τινα ἐπιμέλειαν, κάκείνους τοὺς ὀφθαλμούς θεραπεύειν οἷς ὀ Θεὸς ὁρᾶσθαι πέφυκεν. Ἐχουσα δὲ τὴν ἐκ τῶν θείων Γραφῶν παράκλησιν, οὒτε ἡμῶν οὔτε ἄλλου τινὸς δωθήσῃ πρὸς τὸ τὰ δέοντα ωνορᾴν, αὐτάρκη τήν ἐκ τοῦ ἁγίου Ιῐνεύματος ἰχουσαι συμβουλίαν ut ὁδηγίας πρὸς τὸ συμφέρον.

### English translation (Claude)

To Eleuthera. We hope to find a suitable day for the synod after the days we have fixed for the hill country; but no other occasion for meeting appears apart from the service at the synod, unless the Lord arranges something beyond what is expected. You ought to judge from your own affairs. For if your nobility, caring for one household, has such a crowd of anxieties, how many occupations do you think we have each day? Your dream I think points to something more perfect: that one should take some care for the contemplation of the soul, and tend those eyes by which God is naturally seen. Since you have the encouragement of the divine Scriptures, you will need neither us nor anyone else to see what is necessary, having the sufficient counsel and guidance of the Holy Spirit toward what is profitable.

### Scripture references

- Eph 1:18: echo, medium confidence
- 2 Tim 3:16: echo, low confidence

### Translation notes

- Staged ref 280 is Benedictine Letter 283. The heading Ἐλευθέρᾳ may be the name Eleuthera or mean "to a free woman"; the letter is addressed to a widow. Allusions: Eph 1:18 (eyes of the heart); 2 Tim 3:16.

### Citation (SBL)

Basil, Ep. 283 (PG 32:1020a–1020b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-283).

## Letter 285

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-285
- Source: PG 32:1021a–1021b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends to an official the steward of his Church's property, asking a hearing for him so that the Church may be freed from its burdensome estates.

### Greek text

’Δνεπίγραφος, ἰπὶ τῇ τῆς Ἐκκλησίας προστασίᾳ. '0 τῆς Ἐκκλησίας φροντίζων, καὶ διὰ χειρός ἔχων τῶν κτήσεων τὴν ἕπιμέλειαν, αύτός ἐστιν ό τὴν ἄπισταλὴν ἄπιδιδούς σοι ταύτην, ὁ ἀγαπητός υἱὸς ὁ δεῖνα. Τούτῳ καταξίωσον, περὶ ὧν ἀναφέρει κοσμιότητί σου, δοῦναι καί λόγου παρῥησίαν, καὶ περὶ ὧν διαβεβαιοῦται προσχεῖν ο ἶνα ἀπὸ γοῦν τοῦ νῦν δυνηθῇ ἡ Ἐκκλησία ἑαυτὴν ἀναλαβεῖν, καὶ τῆς πολυκεφάλου ταύτης ὕδρας ἀπαλ).αγῆναι.Τοιαύτη γὰρ ἠ τῶν πτωχῶν κτῆσις, ὥστε ἀεὶ ἡμᾶς ζητῆσαι τὸν ὑποδεχόμενον αύτῆν, διὰ τὸ προσαναλίσκειν μᾶλλον τὴν Ἐκκλησίαν, ἦ τινα καρπὸν ἔχειν διπό τῶν κτημᾶτων.

### English translation (Claude)

Without address, about the protection of the Church. He who cares for the Church and has the management of its property in hand is the one delivering this letter to you, our beloved son So-and-so. Deign to give him freedom of speech about the matters he refers to your decency, and to attend to what he affirms; so that from now on at least the Church may be able to recover itself and be freed from this many-headed hydra. For such is the property of the poor that we are always looking for someone to take it on, because the Church spends more on it than it gets any fruit from the properties.

### Translation notes

- Staged ref 282 is Benedictine Letter 285. The letter to the assessor about monks (Benedictine 284) is not in the staged text.

### Citation (SBL)

Basil, Ep. 285 (PG 32:1021a–1021b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-285).

## Letter 286

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-286
- Source: PG 32:1021b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells a court official that thieves caught stealing poor people's clothes at a church festival should be corrected by the Church rather than by the courts, though he leaves him free to refer the case to the count.

### Greek text

Κομενταρησίῳ. Β Ἐπειδή τινες ἓν τῇ συνόδῳ τῇδ ε συνελήφθησαν τῶν τὰ πονηρά ἐργαζομένων, καί κλεπτόντων παρά τήν ἐντολὴν τοῦ Κυρίου ἱμάτια εὐτελῆ πτωχῶν ἀνθρώπων, οὓς ἂνδύειν μᾶλλον ἐχρῆν ἣ ἀποδύειν ο συνελάβοντο μὲν αύτούς οἱ τῆς εὐταξίας ἐπιμελόμενοι τῆς ἐκκλησιαστικῆς. νομίσας δὲ αύτῷ σοι διαφέρειν, ὡς τὰ δημόσιοι πράττοντι, τήν τῶν τοιούτων ὑποδοχὴν, ἐπέστειλά σοι, γνωρίζων, ὅτι τὰ ἐν ταῖς ἐκκλησίαις ἁμαρτανόμενα ὑφʼ ἡμῶν προσήκει τῆς πρεπούσης τυγχάνειν διορθώσεως, δικαστὰς δὲ περὶ τούτων μὴ παρενοχλεῖσθαι. Διὰ τοῦτο καὶ τὰ σῦλα αὐτῶν, ά δηλοῖ τό παρα σοὶ κείμενον, καὶ ἡ ἐπὶ πάντων τῶν παρόντων γε· νομένη ἀντιγραφή, ὑποδεχθῆναι προσέταξα, καὶ τὰ ταμιωθῆναι τοῖς ἐπερχομένοις, τὰ δὲ διαδοθῆναι τοῖς παροῦσι ’ τοὺς ὁδέ ἀνθρώπους ἐπιστρέψαι ἓν παιδείᾳ καὶ c νουθεσίᾳ Κυρίου, οὓς οἶμαι ἕν τῷ ὀνόματι τοῦ Θεοῦ βελτίους ποιήσειν πρὸς τὸ ἔφεξῆ ς. Ἀ γὰρ αἱ τῶν δικαστηρίων πληγαὶ ούκ ἐργάζονταιL ταῦτα ἔγνωμεν πολλάκις τὰ φοβερά κρίματα τοῦ Κυρίου κατορθοῦντα· Εἰ δὲ δοκεῖ σοι καὶ περὶ τούτων ἀνενεγκεῖν τῷ κόμητι, τοσοῦτον θαρροῦμεν τοῖς δικαίοις καὶ τῇ τοῦ ἀνδρὸς ὀρθότητι, ὅτι ἐπιτρέπομιν σοι ποιεῖν ὃ βούλει.

### English translation (Claude)

To the Commentariensis. Since some of those who do evil were caught at this assembly stealing, contrary to the Lord's command, the cheap clothes of poor people, whom they ought rather to clothe than strip, those who take care of the Church's good order arrested them. But since you thought that the custody of such men belongs to you, as one who deals with public affairs, I have written to you, making known that offenses committed in the churches ought to receive fitting correction from us, and that judges should not be troubled about them. Therefore I have ordered their spoils, which the list lying with you shows, and the inventory made in the presence of all who were present, to be received, and some to be stored for those who come later and some distributed to those present; and the men to be turned back in the discipline and admonition of the Lord, whom I think I shall make better for the future in the name of God. For what the blows of the law courts do not effect, we have often known the fearful judgments of the Lord to accomplish. But if you think it good to refer these matters too to the count, we so trust in justice and in the man's uprightness that we permit you to do what you wish.

### Scripture references

- Exod 20:15: echo, low confidence
- Eph 6:4: allusion, high confidence

### Translation notes

- Staged ref 283 is Benedictine Letter 286. The commentariensis was the officer in charge of prisoners and court records. Allusions: Exod 20:15; Eph 6:4 (discipline and admonition of the Lord).

### Citation (SBL)

Basil, Ep. 286 (PG 32:1021b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-286).

## Letter 287

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-287
- Source: PG 32:1024a–1024b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil orders that a slippery offender who evades church judgment be excommunicated with his household, in the hope that he will be ashamed.

### Greek text

Ἀνεπίγραφος, ἐπὶ ἐκδικηταῖς, Δυσμεταχείριστον ἔοικεν εἶναι τὸ κατὰ τόνδε. Οὐ γὰρ ἔχομεν τί χρησόμεθα οὕτω πολυτρόπῳ ἤθει, ὡς ἐκ τῶν ὁρωμένων ἔστιν εἰκάζειν, ἁπεγνωσμένῳ. Εἰς κρίσιν μὶν γὰρ καλούμενος, οὐχ ὑπακούει· κᾶν ἀπαντήσῃ, τοσαύτη χρῆται περιουσίᾳ λόγων καὶ ὅρκον, ὡς ἁγαπηο τὸν ἡμῖν ποιεῖν τὸ ταχέως αὐτοῦ χωρισθῆναι. Εἶδον δε αὐτὸν πολλάκις καὶ περιτρέψαντα τὰς αἰτίας τοῖς ἔγκαλούσι. Καὶ ὅλως οὐδεμία φύσις τῶν ὅσα τὴν γῆν ἐπιβὁσκεται οὕτω ποικῦιη καὶ πρὸς κακίαν εὐπλαστος, ὡς ἠ τοῦ ἀνθρώπου τούτου ο ὡς ἐξ ὀλίγης τῆς πείρας ἔστὶ τὸ κατʼ αὐτὸν τεκμηρασθαι. Τί δ ι ἐρωτᾶτε με, καὶ οὐ πείθετε ἑαυτούς ὑπομένειν τὰς παρʼ αὐτοῦ ἁδικίας, ὡς ὀργήν τινα θεήλατονς ’Υπὶρ δι τοῦ μὴ ὑμᾶς μολύνεσθαι ἰν κοινωνία τῶν ἁμαρτημάτων, πανοικεὶ τῶν εὐχῶν κεχωρίσθω, καὶ τῆς ἁλληςτῆς τρός τούς ἱερατικοὺς κοινωνίας. Ἴσως παραφύλαγμα γενόμενος, ἕντραπήσεται.

### English translation (Claude)

Without address, concerning the church advocates. The case of this man seems hard to handle. For we do not know what to do with so shifty a character, and, as one may guess from what is seen, a desperate one. When summoned to judgment, he does not obey; and if he does appear, he uses such an abundance of words and oaths that we count ourselves happy to be quickly rid of him. I have often seen him turn the charges round on his accusers. In short, no nature among all that feed on the earth is so variable and so easily moulded to wickedness as this man's, as one may judge from a little experience of him. Why do you ask me, and not persuade yourselves to endure his wrongs as a wrath sent by God? But so that you may not be defiled by sharing in his sins, let him be separated with his whole household from the prayers and from all other communion with the clergy. Perhaps, being made a warning to others, he will be ashamed.

### Scripture references

- 1 Tim 5:22: echo, medium confidence
- 2 Thess 3:14: allusion, medium confidence

### Translation notes

- Staged ref 284 is Benedictine Letter 287. "Church advocates" renders ἐκδικηταί (defensores). Allusions: 1 Tim 5:22 (share in others' sins); 2 Thess 3:14 (that he may be ashamed).

### Citation (SBL)

Basil, Ep. 287 (PG 32:1024a–1024b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-287).

## Letter 288

- URL: https://sophiascriptura.com/fathers/basil-epistulae/268/#p-288
- Source: PG 32:1024c–1025a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil excommunicates an unrepentant offender after the three steps of Matt 18:15–17, and orders the village to shun him in everyday dealings.

### Greek text

Ἀνεπίγραφος, ἐπὶ ἔκδικηταῖς. Οὓς τὰ κοινὰ ἐπιτίμια οὐ σωφρονίζει, οὐτε ηινὁ εἱρχθῆναι τῶν εὐχῶν ἄγει εἰς μετάνοιαν, ἀνάγκη τοῖς παρά τοῦ Κυρίου δοθεῖσι κανόσιν ὑποβάλλειν, Γέγραπται γάρ ο Ἐὰν ὁ ἁδελφός σου ἁμάρτῃ, ’ἂεγξον αὐτὸν μεταξύ σοῦ καὶ αὐτοῦ ο ἐάν σοι μὴ ἀκούσῃ παράλαβε μετὰ σεαυτοῦ ἄλλον ο ἐὰν δὲ μηδι οὕτως, εἰπὶ τῇ Ἐκκλησίᾳο ἐὰν δέ καὶ τῆς Ἐκκλησίας παρακούσῃ ἔστω σοι λοιπὸν ὧς ἐθνικὸς καὶ ὁ τελώνης ο ὃ οὐν ἐγενετο καὶ ἐπὶ τοῦδε. Ἀπαξ ἐνεκλήθη · arma; καὶ δε-νο τίρου διηλέγχθη · τρίτον ἐπὶ τῆς Ἐκκλησίας. Ἐπεὶ οὐν διεμαρτυράμεθα αὐτῷ, καὶ οὐ κατεδέξατο, λοιπὸν ἔστω ίκκήρυκτος. Καὶ διαγγελθητω πείσῃ τῇ κώμῃ ἀπρόσδεκτον αὐτὸν εἶναι πρὸς πᾶσαν κοιο νωνίαν χρήσεως βιωτικῆς, ὣς, ix τοῦ μὴξ συναναολ μίγνυσθαι ἡμᾶς αύτῷ, γένηται παντελῶς κατάόρωμα τοῦ δ ιαβόλόυ.

### English translation (Claude)

Without address, concerning the church advocates. Those whom the common penalties do not bring to their senses, and whom exclusion from the prayers does not lead to repentance, must be subjected to the canons given by the Lord. For it is written: "If your brother sins, rebuke him between you and him alone; if he does not listen to you, take another with you; if not even so, tell it to the Church; and if he refuses to listen even to the Church, let him be to you thereafter as a Gentile and a tax collector." This is what has happened in his case too. Once he was accused; a second time he was convicted before witnesses; a third time before the Church. Since, then, we have solemnly warned him and he did not accept it, let him henceforth be excommunicated. And let it be announced to the whole village that he is not to be received into any fellowship of everyday dealings, so that, through our not mixing with him, he may become wholly the devil's prey.

### Scripture references

- Matt 18:15: quotation, high confidence
- Matt 18:16: quotation, high confidence
- Matt 18:17: quotation, high confidence
- 2 Thess 3:14: allusion, high confidence
- 1 Cor 5:5: echo, medium confidence

### Translation notes

- Letter 288. The penalty is translated exactly as written. Quotations and allusions: Matt 18:15–17 (quoted); 2 Thess 3:14 (not to mix with him); 1 Cor 5:5.

### Citation (SBL)

Basil, Ep. 288 (PG 32:1024c–1025a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/268/#p-288).

## Letter 289

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-289
- Source: PG 32:1025a–1028c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil reports the complaint of a woman vowed to continence who has been publicly slandered by a man he has already excommunicated, and argues that such offenders should not be rescued from the civil authorities.

### Greek text

Ἀνεπίγραφος περὶ γυναικὸς καταπονουμένης. Ἐγὼ ἶσον ἡμάρτημα κρένας, καὶ ἀνεπιτιμὼτους εᾷν τοὺς ἁμαρτάνοντας, καὶ ὑπερβαίνειν τό μέτρον τῇ τιμωρίᾳ, τήν ἐμοὶ ἕπιβάλλουσαν ἐπέθηκα δίκην τῷδε, ἑξορίσας αὐτόν τῆς ίκκλησιαστικῆς κοινωνίας· καὶ τοῖς ἠδικημένοις παρῄνεσα μή ἑαυτούς ἐκδικεῖν, ἀλλά τῷ Κυρίῳ τήν ἀνταπόδοσιν ἐπιτρέψαι. Ὥστε, εἴτι ὄφελος ήμῶν παραγγελμάτων, τότε ἂν ἠκούσθην, πολλῷ ἀξιοπιστότερον κεχρημίνος τῷ λόγῳ ἣ ὅσον ἀν δυνηθείη δυσωπῆσαι τὰ γράμματα. Ἐπεὶ δὶ ἤκουσα ῥημάτων πολλήν ίχόντων βαρύτητα, καὶ τότε ἡσύχασα, καὶ νῦν ούκ οἶμαι πρέπον εἶναί μοι περὶ τῶν αὐτῶν διαλέγεσθαι. Ἐγὼ γὰρ, φησὶν, ἀνδρὸς ὑπερεῖδον, καὶ παιδοποιίας καὶ βιου, ἵνα ἑνὸς τούτου τύχοιμι, τῆς παρὰ Θεοῦ εὐδοκιμήσεως, καὶ παρά τοῖς ἀνθρώποις τοῦ βελτίονος ἀξιοῦσθαι λόγου, Ἐηειδή ἅνθρωπος ἐκ παιδὸς ταῖς οἰκοφθορίαις ἐντεθραμμένος, εἰσβιασάμενός ποτε τῇ συνήθει ἑαυτοῦ ἀναιδείᾳ ἰνίπεσεν ήμῶν τῷ οἴκῳ, καὶ μέχρι ψιλῆς συντυχίας ἐγένετο γνώριμος ἡμῖν, καὶ ἀγνοίᾳ τῶν κατʼ αὐτόν, καὶ αἰδοῖ τινι ἀπαιδεύτῳ προφανῶς αὐτὸν αἰσχυνομένη ἐλάσαιο εἰς τοσοῦτον ἐξῆλθεν ἀσεβείας καὶ ὒβρεως, ῶστε ἐμπλῆσαι μὲν τήν πόλιν πᾶσαν ’τῶν κατʼ ἐμοῦ βλασφημιῶν, προγράμματι δε δημοσίῳ στηλιτεῦσαι, ἔκτεθέντι ἐπὶ τῶν προθύρων τῆς ἐκκλησίας. Ἐφʼ οἷς καὶ τυχών τινος παρὰ τῶν νόμων ἀγανακτήσεως, πάλιν ἐπανελθὼν ἀνενεώσατο τάς αὐτοῦ βλασφημίας. Πάλιν τῶν ἐμῶν λοιδοριῶν πλήρης ἡ ἀγορὰ, τά γυμνάσια, τὰ θέατρα, αἰ οἰκίαι τῶν διʼ ὁμοιότητα τοῦ βίου δεχομένων αὐτόν. Καὶ μηδὲ ἐπὶ τοῖς βελτίοσι γνωο ρίζεσθαι, ἓν οἷς εύπρεπὶς ἦν, ύπὴρξέ μοι ἐκ τῶν αἰσχίστων, δία τὸ παρὰ πᾶσι τῇ ἀκολάστῳ γνώὲ μή γενέσθαι περιφανῆ. Ἐπί τούτοις, φησὶν, οἰ μὶν ἥδονται ταῖς βλασφημίαις, διὰ τὸ φύσει χάίρειν ταῖς λοιδορίαις τοὺς ἀνθρώπους· οἰ δί ἄχθεσθαι μὲν λίγουσιν, ού συναλγοῦσι δίʼ ἄλλοι πείθονται ἀληθεῖς εἶναι τάς λοιδορίας ἄλλοι ἀμφίβολοί εἰσι, τῷ πλήθει τῶν ὅρκων αὐτοῦ προσέχοντες. Ὀ δε συναλγῶν οὐκ ἔστιν* ἀλλʼ ὅντως νῦν τῆς ἐρημίας ᾐσθόμην, καὶ ἐμαυτὴν λόδύρσμαι, οὐκ ἆδιλφὸν, οὐ φασιν, ἀ συγγενῆ,οὗ δοῦλον, οὐκ ἐλεύθερον, οὐδε-να ἄνθρώπυυ τό παράπαν ἔχουσα συναλγοῦντα· καὶ, ὡς ἔοικα, μόνην ἑαυτὴν ἐλεεινοτέραν τῆς πόλεώς mpm“, ἐν ᾖ τοσαύτη σπάνις μισοπονήρων ἐστίν· οἱ τὴν εἰς ἀλλήλους gratulatio νην παροινίαν οἴονται βαδίζουσαν ἓν κύκλῳ καὶ ποτε καταλήψεσι-ραι. Ταῦτα καὶ πολλῷ ἔτιπληκτικώταρα μετὰ ἀμυθήτων δακρύων πρὸς ἐμὲ διεξελθοῦσα, ἀπῆλθάν, οὐδὲ ἐμὲ τῶν μέμψεων ελιύοερον ἀφεῖσα, ὅτι, δέον πατρικῶς αὐτῇ συναλγεῖν, ἑναδιαφορῶ κακῷ τοσούτῳ καὶ-φιλοσοφίέ ἐν ἀλλοτρίοις “Van-1""; 0‘; 75‘; χρημάτων ἄφεσιν nisi“; ύπιριδιῖν, οὖδλ τοὺς εἰς τὸ σῶμα πονους συνενεγκεῖν· ἀλλ1 si; αὐτὴν ζημιωθῆναι τήν ὑπόληψιν, ἧς ἡ βλάβη κοινῆ ζημία τοῦ κλήρου γίνιται. Ἐπὶ τούτοις τοῖς ῥήμασι τίνα με βούλει νῦν πρὸς αὐτὴν εἰπεῖν, αὐτὸς desiperem, ὦ θαυμάσιε, ἔχοντα τοιαύτην κρίσιν παρʼ ἐαυτῷ, μὴ παραδιδόναι ταῖς ἀρχαῖς reflexum-39709;, μὴ μέντοι μηδέ “aspciσθαι παραδοθέντας. οἷς πάλαι προείρηται παρὰ τοῦ ’Δποστόλου φοβεῖσθαι τὸν ἄρχοντα ἐπὶ τῷ πονηρῶ ἔργῳ· Οὐ γὰρ εἰκῆ, φησὶ, τήν μάχαιραν γορεῐ. nemp οὖν τὸ παραδοῦναι οὐ φιλάνθρωπον οὓτω καὶ τὸ ἐξαιρεῖσθαι τρέφοντάς ἔστι τήν παραινίαν. Ἴσως δʼ ἆ γένοιτό τις ὑπέρθεσις τῆς sicani) μέχρι τῆς ἡμῶν αὐτῶν παρουσίας· καὶ τότε deliqui, ὅτι οὐδὲν ἡμῶν ὄφελος, ἐκ τοῦ μὴ εἶναι τοὺς μενους.

### English translation (Claude)

Without address, concerning a woman who was being harassed. Judging it an equal sin to leave sinners unpunished and to exceed due measure in punishment, I inflicted on this man the penalty that fell to me, excluding him from ecclesiastical communion; and I advised those who had been wronged not to avenge themselves, but to leave the recompense to the Lord. So, if our injunctions were of any use, I would have been heard then, when I used speech far more persuasive than a letter could be. But since I heard words of great weight, I kept quiet then, and now I do not think it fitting for me to discuss the same matters. "For I," she says, "despised a husband, and childbearing, and the life of the world, to obtain this one thing: approval from God and a better reputation among men. Since a man reared from boyhood in the ruin of households, forcing his way in with his usual shamelessness, once broke into our house and became known to us only as far as a bare acquaintance, and since, through ignorance of his character and a certain untutored modesty, I was ashamed to drive him away openly, he went to such a pitch of impiety and insolence as to fill the whole city with blasphemies against me, and to denounce me by a public placard posted on the doors of the church. For this he met with some indignation from the laws; but he came back again and renewed his blasphemies. Again the market, the gymnasia, the theaters, and the houses of those who receive him because of the likeness of their life, are full of abuse of me. And it fell to me to be known not for better things, in which it would have been fitting, but for the most shameful, because his licentious mind made me notorious to all. At this," she says, "some delight in the blasphemies, because men naturally rejoice in abuse; others say they are vexed, but do not grieve with me; others are persuaded that the abuse is true; others are in doubt, attending to the multitude of his oaths. And there is no one who grieves with me. Now truly I perceive my desolation, and I lament myself, since I have no brother, no friend, no kinsman, no slave, no free man, no human being at all who grieves with me; and, as it seems, I alone am more pitiable than the city, in which there is such a lack of haters of evil, men who do not think that drunken violence goes round in a circle and will some day overtake them too." Having gone through these things, and many more striking ones, with untold tears before me, she went away, not even leaving me free of reproaches, because, when I ought to grieve with her as a father, I am indifferent to so great an evil and philosophize about others' misfortunes. … she could despise the loss of money and bear bodily toils; but she has been harmed in her very reputation, the damage to which becomes a common loss to the clergy. After these words, what do you want me to say to her now, my admirable friend, since I myself hold this judgment: not to hand offenders over to the authorities, and yet not to rescue them when they have been handed over? For these the Apostle long ago declared that they should fear the ruler for an evil deed; "For he does not bear the sword in vain," he says. As, then, handing over is not humane, so rescuing them is nourishing their drunken violence. Perhaps there may be some postponement of the matter until we ourselves are present; and then you will see that we are of no use, since there are none who obey.

### Scripture references

- Rom 12:19: allusion, high confidence
- Rom 13:3: allusion, high confidence
- Rom 13:4: quotation, high confidence

### Translation notes

- Letter 289. The woman's complaint is reported in her own words. Several passages are garbled in the scan, especially near the end, and are marked "…" or translated by sense. Quotations and allusions: Rom 12:19 (leave vengeance to the Lord); Rom 13:3–4 (quoted).

### Citation (SBL)

Basil, Ep. 289 (PG 32:1025a–1028c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-289).

## Letter 290

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-290
- Source: PG 32:1028d–1029d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells his old friend Nectarius that he will not appoint church leaders to please men, but will give his testimony and leave the choice to God.

### Greek text

Νεκταρίῳ, Πολλά ἀγαθὰ γένοιτο τοῖς κινοῦσι τὴν τιμιότητά σον πρὸς τὴν συνεχῆ ὁμιλίαν ήμῶν, τήν διὰ fet? γράμματος. Μὴ γὰρ οἷον συνηθείας ἔνι-ην σθαι παρʼ ἡμῶν τὰ τοιαῦτα, ἆλλὰ ει διαθέσεως ἀληθινῆς πλείστου ἀξίαν τίθεσθαι ἡμᾶς τὴν φωνήν σου. Τί γὰρ ἅν ἐμοὶ Νεκταρίου γένοιτο τιμιώτερον, TW ἔκ. παιδὸς μὲν ἁπό τῶν καλλίστων ἡμῖν reciperabτος, νῦν δὲ ἐκ παντοίας ἀρετῆς εἰς τοσοῦτον περιφανείας ἀναδραμόντος Ὠστι μοι φίλων ἁπάντων φίλτατος ό σοί μοι γράμματα διαφέρων. Περὶ μέντοι τῇς τῶν προστησομένων τῆς συμμορίας έκλογῇς, εἰ μεν ἀνθρώποις χαριζόμενος, ἦ ἱκεσίαις ἐνδεδοὺς, ᾖ φόβῳ εἴκων ποιῶ τι, μήτε ταῦτα ποιήσαιμι. Οὐ γάρ οἰκονόμος, ἀλλά κάπηλος ἔσομαι, τήν δωρεὰν τοῦ Θεοῦ πρὸς ἀνθρρωπίνας φιλίας διαμειβόμενος. Εἰ δε αἱ μὲν διδόμεναι ψῆφοι παρὰ ἀνθρώπων δίδονται, ix τῇ ἔξωθεν ἐπιφανείας μαρτυρεῖν ἐχόντων, ἅπερ ἂν μαρτυρῶσιν, αἱ δε κρίσεις τῶν ἐπιτηδειοτέρων τῶ εἰδότι τὰ ἀπόρρητα τῶν καρδιῶν παρὰ τῆς ἡμετέρας ταπεινώσεως ἕπιτρέπονται· τάχα τῶ παντὶ βέλτιον καταθέμενον τὴν μαρτυρίαν, σπονδῆς μεν καὶ διαστάσεως πάσης ὥσπερ οἰκείων τῶν μαρτυρηθέντων ἀφίστασθαι, προσεύχεσθαι δε τῶ Θεῷ μή λαθεῖν τὸ συμφέρον. Οὕτω γὰρ οὐκέτι ἄνθρωπον τῆς ἐφʼ ίκάτερα ἰκβάσεως αἰτιασόμεθα, ἀλλὰ τῷ Θεῷ τὴν χάριν τῶν γενομένων εἰσόμεθα. Καίτοι εἰ κατὰ ἄνθρωπον γίνεται ταῦτα, οὐδὲ γίνεται· ἀλλὰ μίμησις μέν ἐστι, τῆς ἀληθείας δὲ πάμπληθες ἀπολείπεται. Σκέψαι δε, ὅτι οὐδὲ μικρός τις παραπέπηγε κίνδυνος τῷ ἔκ παντὸς τρόπου τὸ ἑαυτοῦ κρατῆσαι φιλονεικοῦντι, μή ποτε τῶν ἁμαρτανομὲνων ἔφʼ ἑαυτοὺς ἕλκύσωμεν τήν μερίδα. Πολλά γὰρ ἃν ἀμαρτηθείη καὶ παρὰ τῶν οὐκ ἂν προσδοκηθέντων ποτε, διὰ τὸ εὒκολον τῆς ἀνθρωπίνης φύσεως. Εἶτα ἰδίᾳ μεν τοῖς φίλοις συμβουλεύσάντες πολλάκις τὰ κράτιστα, κάν ἀπίθανοι δόξωμεν τοῖς βουλευομένοις, οὗ χαλεπαίνομεν ἓν οἷς δε οὐ βουλή ἀνθρώπων, ἀλλὰ κρίσις ἔστὶ Θεοῦ, μὴ καί τῶν τοῦ Θεοῦ χριμάτων προτιμηθέντες δυσχερανοῦμεν; Εἰ μεν οὖν παρὰ ἀνθρώπων δίδοται, τί χρή παρʼ ἡμῶν αἰτεῖνς ἀλλʼ οὖχὶ αὐτὸν παρʼ εαυτοῦ λαμβάνεινς εἰ δι παρὰ Κυρίου, εὔχεσθαι προσῆκεν, ἀλλʼ οὐχὶ ἀγα·νακτεῖνʼ καὶ ἕν τῇ εὐχῇ, μή τὸ ἴδιον θελημα αἰτεῖν, ἀλλʼ ἕπιτρίπειν τῷ οἰκονομοῦντι τὸ συμφέρον Θεῷ. Ὀ δέ Θεὸς ὁ ἅγιος ἀπαγάγοι πᾶσαν πεῖραν λυπηρῶν πραγμάτων άπὸ τοῦ οἴκου ὑμῶν ο καὶ αὐτῷ τε σοὶ καὶ πᾶσι τοῖς προσήκουσί σοι ἄνοσον καὶ ἀβλαβῆ ἕν πάσῃ εὐθηνίᾳ τὸν βίον ἐπιμετρή σειεν.

### English translation (Claude)

To Nectarius. Many blessings be on those who move your honor to constant conversation with us by letter. For do not think that we do such things out of mere custom; out of true affection we value your voice most highly. For what could be more precious to me than Nectarius, who from boyhood was known to us for the noblest qualities, and has now, through every kind of virtue, risen to such distinction? So the dearest of all my friends is whoever brings me letters from you. As for the election of those who are to preside over the community: if I do anything to gratify men, or yielding to entreaties, or giving way to fear, may I not do it. For I would be not a steward but a huckster, trading the gift of God for human friendships. But if the votes are given by men, who can testify only from outward appearance to what they testify, while the judgment of who is more suitable is entrusted by our lowliness to him who knows the secrets of the hearts, perhaps it is in every way better, having given one's testimony, to keep aloof from all partisanship and dissension, as though those testified about were one's own, and to pray God that what is advantageous may not be missed. For in this way we shall no longer blame any man for the outcome either way, but shall thank God for what happens. And yet, if these things are done after the manner of men, they are not done at all; it is an imitation, but falls far short of the truth. Consider, too, that no small danger lies near the one who strives to have his own way by every means: lest we draw upon ourselves a share of the sins committed. For many sins may be committed even by those from whom one would never have expected it, because of the frailty of human nature. Then, when we have often privately advised our friends what is best, even if we seem unconvincing to those taking our advice, we are not angry; but where it is not men's counsel but God's judgment, shall we be vexed at not being preferred even to the judgments of God? If, then, it is given by men, why must one ask it of us, and not take it from himself? But if it is given by the Lord, one ought to pray, not to be indignant; and in prayer not to ask for one's own will, but to entrust what is advantageous to God who orders all things. May the holy God turn away from your house every experience of grievous things, and measure out to yourself and to all who belong to you a life free from disease and harm, in all prosperity.

### Scripture references

- 2 Cor 2:17: echo, medium confidence
- Ps 44:21 (43:22 LXX): echo, medium confidence
- 1 Tim 5:22: allusion, medium confidence

### Translation notes

- Letter 290. The election concerns the leaders of a community, probably a church office in Nectarius's town. Allusions: 2 Cor 2:17 (huckster of the word); 1 Cor 4:5 / Ps 44:21 (who knows the secrets of the hearts); 1 Tim 5:22 (share in others' sins).

### Citation (SBL)

Basil, Ep. 290 (PG 32:1028d–1029d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-290).

## Letter 291

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-291
- Source: PG 32:1032a–1033a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil rebukes his old friend Timotheus, a chorepiscopus, for entangling himself in worldly affairs and caring for men's opinion, since no one can serve the world and the life according to God at once.

### Greek text

Τιμοθέῳ χωρεπισκόπῳ. Καὶ τὸ πάντα γράφειν, ὅσα φρονῶ, οὔτε τῷ μέτρῳ τῆς ἐπιστολῆς όρῶ συμβαῖνον, οὔτε ἄλλως πρέπον τῷ τῆς προσηγορίας εἶὸει· καὶ τὸ σιωπῆ παρελθεῖν μικροῦ καὶ ἀδύνατόν ἐστί μοι, δικαίῳ θυμῷ τῷ κατὰ σοῦ φλεγμαινούσης μοι τῆς καρδίας. Μέσην οὖν βαδιοῦμαι, τὰ μὲν γράφων, τὰ δὲ παρείς. Καθάψασθαι γάρ σου βούλομαι, εὶ θέμις ἐστὶν, ἐν ἰσηγορίᾳ φιλικῆ. Εἰ Τιμόθεος ἐκεῖνος, όν ἐκ παιδὸς οῖδαμεν τοσοῦτον πρὸς τὴν ὀρθότητα καὶ τὸν κατησκημένον βίον τῷ τόνῳ χρώμενον, ᾤστε ἐγκαλεῖσθαι τὴν ἐν τούτοις ἀμετρίαν, ἀποστὰς νῦν τοῦ σκοπεῖν πάντα τρόπον ὅ τι χρὴ ποιοῦντα τῷ Θεῷ προσοικειοῦσθαι, ἀποβλέπεις πρὸς 769115: δεῖνι δοκοῦντα περὶ σοῦ, καὶ τῆς ἑτέρων γνώμης τὴν ζωὴν ἔχεις ιέξηρτημένην, καὶ ὅπως μή φίλοις ἄχρηστος, μηδὲ ἐχθροῖς ᾖς καταγέλαστος ἐνθυμῇ, καὶ τὴν παρὰ πολ· λῶν αἰσχύνην, ὡς δεινόν τι, φοβῇ, καὶ ούκ ἐννοεῖς, ὅτι ἐν ὅσῳ περὶ ταῦτα τρίβη, λανθάνεις σεαυτόν τῆς προηγουμένης ζωῆς apem; Ὀτι γὰρ ούκ ἐγχωρεῖ ἀμφοτέρων ὁμοῦ περιγενέσθαι, τῶν τε κατὰ τόν κόσμον τοῦτον πραγμάτων, καὶ τῆς κατὰ Θεὸν πολιτείας, πλήρεις μὲν αἱ θεῖαι Γραφαὶ, ὧν ἐδίδαξαν ἡμᾶςʼ πλήρης δὲ καὶ αύτὴ ἡ φύσις τῶν τοιούτων ὑποδειγμάτων ἐστίν. ’Ἑν τε γὰρ τῇ κατά τὸν νοῦν ἐνεργείᾳ δύο νοῆσαι κατὰ ταυτὸν νοήματα παντελῶς ἀμήχανον · ἓν τε ταῖς κατὰ τὴν αἴσθησιν ἀντιλήψεσι δύο φωνάς ὁμοῦ προστιπτούσας ταῖς ἀκοαῖς δέχεσθαι ἐν ταυτῷ καὶ διακρίνειν ἀδύνατονο καὶ τοῦτο δύο ἀκουστικῶν πόρων ἡμῖν ἀνεῳγμένων. Ὀφθοιλμοὶ ι δὲ, ἐὰν μὴ ἀμφότεροι πρὸς ἕν τι τῶν ὁρατῶν ἀποταθῶσιν, ἐνεργεῖν τὸ ἑαυτῶν ἀκριβῶς ού δύνανται. Καὶ ταῦτα μὲν τὰ παρὰ τῆς φύσεως · τὰ δὲ ἐκ τῶν Γραφῶν σοι διηγεῖσθαι οὐχ ἧττόν ἐστι καταγελαστον ἧ γλαῦκα, φησὶν, Ἀθηναίοις οἴγειν. Τί οὖν τὰ ἄμικτα μίγνυμεν ; θορύβους πολιτικοὺς καὶ εὐσεβείας ἅσκησινς ἀλλʼ οὐχὶ ἀποστάντες τῶν θορύβῶν, καὶ τοῦ πράγματα ἔχειν καὶ παρέχειν ἑτέροις, ἡμῶν αὐτῶν γινόμεθα· καὶ ὃν πάλαι ὑπεθέμεθα τῆς εὐσεβείας σκοπὸν βεβαιοῦμεν τῷ ἔργῳ, καὶ δείκνυμεν τοῖς ἐπηρεάζειν,ἡμῖν βουλομένοις, ὅτι οὐκ ἔστιν ἐπʼ αὐτοῖς τό λυπεῖν ἡμᾶς ὅταν ἐθέλωσις Τοῦτο δί ἔσται ἐπειδὰν πάσης λαβῆς ἐλευθέρους ἑαυτοὺς ἀπο· δείξωμεν. Καὶ ταῦτα μεν εἰς. τοσοῦτον. Εἵη δὲ ἡμᾶς ποτε καὶ ἐν ταυτῷ γενέσθαι, καὶ ἀκριβέστερον βου- ,lefia'aa'em περὶ τῶν συμφερόντων ταῖς ψυχαῖς ἡμῶν, ἵνα μὴ ἓν τῇ περὶ τῶν ματαίων φροντίδι καταληφθῶμεν, τῆς ἀναγκαίας ἐξόδου ἐπελθούσης ἡμῖν, Τοῖς δὲ ἀποσταλεῖσι παρὰ τῆς ἀγάπης σου ὑπερήσθην, simi πλήρης-μεν. ἡ θεία Γραφῂᾖν ἐμδὶὸαξενιὴμᾶς, οἷς ὑπῆρχε μὶν ἡδίστοις εἶναι καὶ κατὰ τὴν ἑαυτῶν. φύσιν· πολλαπλασίονα δὲ τὴν ἡδονὴν ἐνεποίει ἡ προσθήκη τοῦ ἀποστείλαντος. Τὰ δὲ ἀπὸ τοῦ Πόντου, κηροὺς καί οἷκοπα, ἡδέως, δέξαι, ὅταν ἀποστείλωμεν · νῦν γὰρ ἡμῖν οὐ παρῆν.

### English translation (Claude)

To Timotheus the chorepiscopus. To write all that I think does not seem to me to fit the measure of a letter, nor otherwise to befit the form of a greeting; and to pass it over in silence is almost impossible for me, since my heart is inflamed with just anger against you. I will take the middle way, then, writing some things and leaving others. For I wish to rebuke you, if it is allowed, with the frankness of a friend. If that Timotheus, whom we have known from boyhood to show such intensity toward correctness and the disciplined life that he was charged with excess in these things, has now given up considering how, by doing in every way what he ought, he may be made God's own, and you look to what So-and-so thinks of you, and have made your life depend on the opinion of others, and think about how not to be useless to your friends nor laughable to your enemies, and fear the disgrace of the many as something terrible, do you not consider that, while you spend your time on these things, you are falling unawares from the life that should come first? For that it is not possible to master both together, the affairs of this world and the life according to God, the divine Scriptures are full of teaching; and nature itself is full of such examples. For in the activity of the mind it is altogether impossible to think two thoughts at the same time; and in the perceptions of sense it is impossible to receive and distinguish at the same moment two voices striking the ears together, even though two passages of hearing are open to us. And the eyes, unless both are directed to one visible object, cannot do their work exactly. These are the examples from nature; to tell you those from the Scriptures would be no less ridiculous than, as they say, bringing an owl to the Athenians. Why, then, do we mix what cannot be mixed, the turmoil of public life and the practice of godliness? Should we not rather withdraw from the turmoil, from having affairs and giving others affairs, and become our own; and confirm by deed the aim of godliness that we set ourselves long ago, and show those who wish to harass us that it is not in their power to grieve us whenever they like? This will be when we show ourselves free of every handle. So much for this. May we some day be together and take counsel more exactly about what is advantageous to our souls, so that we may not be overtaken in our care for vain things when the necessary departure comes upon us. I was greatly pleased with what your love sent; they were most pleasant in their own nature, but the addition of the sender made the pleasure many times greater. As for the things from Pontus, wax candles and herbs, receive them gladly when we send them; for at present we did not have them.

### Scripture references

- Matt 6:24: echo, medium confidence
- 2 Tim 2:4: echo, medium confidence

### Translation notes

- Letter 291. The names of the gifts from Pontus are uncertain in the scan. A garbled repeated phrase near the end of the scan is not translated. "An owl to the Athenians" is a Greek proverb (compare Aristophanes, Birds 301). Allusions: Matt 6:24; Luke 16:13 (two masters); 2 Tim 2:4 (entangled in affairs).

### Citation (SBL)

Basil, Ep. 291 (PG 32:1032a–1033a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-291).

## Letters 292, 293

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-292
- Source: PG 32:1033b–1036c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil congratulates Palladius on his baptism and urges him to keep the garment of incorruption unstained; a second letter to Julianus asks after his health and teaches that a firm mind keeps life calm amid hardships.

### Greek text

Παλλαδίῳ. Τὸ ἣμισυ τῆς ἐπιθυμίας ἡμῶν ἐξεπλήρωσεν ὁ ἅγιος Θεὸς, οἰκονομήσας τήν συντυχίαν τῆς κοσμιωτάτης ἀδελφῆς ἡμῶν τῆς συμβίου σουο Δυνατός δὲ παρασχεῖν καὶ τὸ λειπόμενον, ὥστε ἰδόντας ἡμᾶς καὶ τὴν σὴν εὐγένειαν, τελείαν ἀποδοῦναι τῷ Θεῷ τὴν χάριν. Ἐν πολλῇ γάρ ἐσμεν ἐπιθυμία μάλιστα νῦν, ὅτε ἠκούσαμεν τετιμῆσθαί σε τῇ μεγάλῃ τιμῇ, τῷ ἀθανάτῳ ἐνδύματι, ὃ περισχόν ἡμῶν τὴν ἀνθρωπότητα, τὸν ἓν τῇ σαρκὶ θάνατον tinet/(Viae, καὶ κατεπόθη τὸ θνητὸν ἐν τῷ τῆς ἀφθαρσίας ἐνδῦματι. Ἐπειδὴ οὖν οἰκεῖον μέν σε ἐαυτῷ ὁ Κύριος διὰ τῆς χάριτος ἐποίησεν, ἠλλοτρίωσε δὲ πάσης τῆς ἁμαρτίας, ἤνοιξε δι βασιλείαν οὐρανῶν, καὶ ὀδοὺς τας ἁπαγούσας πρὸς τὴν ἐκεῖ μακαριότητα ὑπέδειξεθ παρακαλοῦμεν σε, ἄνδρα τοσοῦτον φρονήσει τῶν λοιπῶν ὑπερέχοντα, λελογισμένως τὴν χάριν δέξασθαι, καὶ πιστὸν φύλακα ’γενέσθαι τοῦ θησαυροῦ, πάσῃ ἐπιμελείᾳ τηροῦντα τῆς βασιλικῆς παρακαταθήκης τὴν φυλακὴν, ἵνα ἄσυλον τήν σφραγῖδα διασωσάμενος παραστῇς τῷ Κυριῳ ἐκλάμπων ἐν τῇ λαμπρότητι τῶν ἁγίὼν, μηδένα σπῖλον ἣ ῥυτίδα ἐμβαλὼν τῷ καθαρῷ τῆς ἀφθαρσίας ἐνδύματι, ἀλλʼ ἓν πᾶσι τοῖς μελεσι τὸν ἁγιασμόν elaeatae, ὡς Χριστὸν ἐνδυσάμενος. Ὀσοι γὰρ, φησὶν, εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθὰ Ἔστω οὖν πάντα τὰ μέλη ἅγια, πρέποντα εἶναι σπέκεσθαι τῷ ἁγίῳ καὶ φωτεινῷ περιβλήματι. Ἰονλιανῷ. Πῶς σοι τὸν ἐν μέσῳ τοῦτον χρόνον τὸ σῶμα ἔσχεν; εἰ καθαρῶς ἀπέλαβες τῆς χειρὸς τὴν ἕνέογειανς Πῶς δὲ τὰ λοιπὰ τοῦ βίου πράγματας σε κατὰ γνώμην χωρεῖ σοι, ὥσπερ εὖχόμῖεθαξ καὶπῶς ἐστιν ὀφιιλόμενον τῇ σῇ προαιρέσσιξΪΚαὶγ γὰρ οἷς μὶν εὔκολος πρὸς μεταβολὴν ἡ diducta, τούτοις οὔέ δὲν ἀπεικὸς καὶ τὸν βίον εἶναι μὴ τεταγμένον· οἷς δὲ πεπηγυῖα ἡ γνώμη, καὶ ἀεὶ ἑστῶσα καὶ ἦ τούτοις- ἁκολουθον συμφώνως τῇ προαιρέσει ζωὴν διεξάγειν. Τῷ ὄντι γὰρ κυεερνῆτῃιωῡ) μιν οὐκ ὶφεῖτγαι γαλήνην ποιεῖν ὅτι βούλεται· ημῖνιῶ ἀκύμονα ἑαυτοῖς καθιστᾴν τὸν βίον καὶ πάνυ ῥᾴδιον, ἰὰν τοὺς ἔνδοθεν ἐκ τῶν παθῶν inusta-ratify“: ἡμῖν Θορύβους κατασιγοὲσωμεν, καὶ τῶν ἷξε-»θῦν προσπιπτόντων ὑψηλοτέραν τὴν γνώμην καταστησώμεθα. Καὶ γὰρ oin ζημίαι, οὔτε ἆῤῥωστὶαι, οὔτι αἱ λοιπαὶ δυσχέρειαι τοῦ βίου ἅψονται τοῦ σπουδαίου, ἕως ἂν ῖχῃ τὴν διάνοιαν τῷ Θιῷ ἔμπορενομὲνην, και τὸ μίλλον ἀποσχοποΰσαν, καὶ τῆς χαμόθεν ἐγειρομένης ζάλης κούφως καὶ ευσταλῶς ὑπεραίρουσαν. Ἐπεὶ οῖ γε σφοδρῶς ταῖς τοῦ βίον μερίμναις κατειλημμένοι, οἷον *ὄρνιθις πολύσαρκοι εἰκῆ τὸ πτερόν ἔχοντες, κάτω που σύρονται μετὰ τῶν βοσκημάτων. Σὲ δὲ τοσοῦτον ἰδεῖν {me τῶν πραγμάτων έπετράπημεν, ὅσον οἱ ἕν fidei-fu ἀλλήλους παραμειβόμενοι. Πλὴν ἀλλʼ, inid!) xal'iE ὄνυχος ἔστιν ὅλον γνωρίσαι τὸν λέοντα, έν βραχιίως τῆς πείρας ἡγούμεθα σι ἱκανῶς ἕγνωκέναιί ‘ooa καὶ μέγα ποιούμεθα τὸ ἐν λόγῳ ἂι τινι τὰ καθʼ ἡμᾶς τίθεσθαι καὶ μὴ ἀπεῖναὶ ’σου τῆς διανοίας, ἀλλὰ διηνεκῶς σοι συνεῖναι διὰ τῆς μνήμης. Aci”;

### English translation (Claude)

To Palladius. The holy God has fulfilled half our desire by arranging a meeting with our most decorous sister, your wife. And he is able to grant what remains too, so that, when we have seen your nobility as well, we may render God perfect thanks. For we are in great desire, especially now that we have heard that you have been honored with the great honor, the immortal garment, which, enveloping our humanity, has done away with death in the flesh, and what is mortal has been swallowed up in the garment of incorruption. Since, then, the Lord has made you his own through grace, has estranged you from all sin, has opened the kingdom of heaven to you and shown you the roads that lead to the blessedness there, we urge you, a man who so surpasses others in prudence, to receive the grace thoughtfully, and to become a faithful guardian of the treasure, keeping guard over the royal deposit with all care, so that, preserving the seal inviolate, you may stand before the Lord shining in the brightness of the saints, putting no spot or wrinkle on the pure garment of incorruption, but preserving holiness in all your members, as one who has put on Christ. "For as many of you as were baptized into Christ," it says, "have put on Christ." Let all your members, then, be holy, fit to be covered with the holy and luminous garment. [Letter 293] To Julianus. How has your body been in this intervening time? Have you fully recovered the use of your hand? And how are the other affairs of your life? Do they go according to your mind, as we pray, and as is due to your purpose? For those whose mind is easily changed, it is not unlikely that their life too is disordered; but for those whose judgment is firm and always steady, it follows that they live a life in agreement with their purpose. For truly a pilot is not permitted to make calm when he wishes; but for us it is very easy to make our life free of waves, if we silence the turmoil that arises within us from the passions, and set our judgment higher than what strikes us from outside. For neither losses, nor illnesses, nor the other hardships of life will touch the earnest man, so long as he has his mind walking with God and looking to the future, and rising lightly and nimbly above the storm stirred up from below. For those who are violently seized by the cares of life, like fat birds with useless wings, drag themselves along below with the cattle. We were permitted to see you only as much as those who pass one another at sea. But since one can know the whole lion from its claw, we think we have come to know you sufficiently from a brief experience; and so we make much of being held in some account by you, and of not being absent from your mind, but being constantly with you in memory …

### Scripture references

- 2 Cor 5:4: allusion, high confidence
- 1 Cor 15:54: allusion, high confidence
- Eph 5:27: allusion, high confidence
- Gal 3:27: quotation, high confidence
- Eph 1:13: echo, medium confidence
- 1 Tim 6:20: echo, medium confidence
- Luke 21:34: echo, low confidence

### Translation notes

- Staged ref 292 holds Letter 292 (to Palladius) and, from "[Letter 293]", Letter 293 (to Julianus), whose heading follows without a break in the scan; Letter 293 is garbled in places and breaks off at the end ("…"). "From the claw one knows the lion" is a Greek proverb. Quotations and allusions: 2 Cor 5:4 (mortal swallowed up); 1 Cor 15:53–54; Eph 5:27 (spot or wrinkle); Gal 3:27 (quoted); Eph 1:13 (seal); 1 Tim 6:20 (deposit); Luke 21:34 (cares of life).

### Citation (SBL)

Basil, Ep. 292 (PG 32:1033b–1036c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-292).

## Letter 294

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-294
- Source: PG 32:1036c–1037d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil writes to two young men he has taught, telling them that godliness rooted in their souls is his chief hope for them, and that teaching can reach them by letter despite separation.

### Greek text

Φήστῳ καὶ Μάγνῳ (ι), Πρέπει μέν που καὶ πατράσι παίδων ἰδίων κρονοισι -καὶ γεωργοῖς φυτῶν ἢ σπερμάτων impasta, nati. διδασκάλοις μαθητῶν φροντίς, μάλιστα ὅταν διʼ ξῦφυῖαν βιλτίους ἐφʼ ἑαυτοῖς ὑποφαίνοντι τὰς ὶλπίδαξ. Χαίρει γὰρ πονῶν καὶ γεωργὸς, ἄδρυνομινων αὐτῷ (β) τῶν ἀσταχύων ἦ τῶν φυτῶν μένων ο Δεὐφραῖνοιιοοτ δὴ καὶ μαθηται διδασκάλους, καῖ παῖδος πατέρας, οἱ μὲν πρὸς ἀρετὴν, οἱ δὶ πρὸς aG7Enaw ἐπιδιδόντες. Ἡμεῖς ὃὲγτοσοῦτον μείζονα ἐφʼ ὑμῖν ἔχομεν τὴν φροντίδα, κρείττονα δὲ ὶλπίδα, ὅσον εὐσέβεια πάσης μὶν τέχνης, πάντων δί ζώων ὁμοῦ καὶ καρπῶν ἐστιν ἀμείνων, ἣν ἓν ἁπαλαῖς ἔτι καὶ καθαραῖς ταῖς ὖμιτεραις ψυχαῖς ῥιζωθεῐσαν ὑφʼ ἡμῶν καὶ τραφεῖσαν ἰδεῖν εὐχόμεθα καὶ προελθοῦσαν εἰς ἀκμὴν τελείαν, καὶ εἰς καρ-Α ποὺς ὡραίους, συλλαμβανομένης ἡμῶν ταῖς εὐχαῖς τῆς ὑμετέρας φιλομαθειας. Εὖ γὰρ ῖστε καὶ τὴν ἡμετέραν εἰς ὑμᾶς εὔνοιαν, καὶ την τοῦ Θεοῦ συνεργίαν ταῖς ὑμετέραις ἐναποκεσίθαι γνώμαις, ὧν πρὸς τό δέον εὐθυμενων, Θεὸς συνεργὸς καλούμενος παρέσταῖ καὶ οἰκλητος, καὶ πᾶς φιλόθεος οἰνθρωπος πρὸς διδασκαλίαν αὐτεπάγγελτος. Ἀνίκητος γάρ ἡ προθυμία τῶν διδάσκειν τι χρήσιμον δυναμένων, ὅταν αἰ τῶν μανθανόντων ψυχαὶ πάσης καθαρεύωσιν ἀντιτυπίας. Οὐκοῦν οὐδὲ σώματος κωλύει χωρισμός, τοῦ δημιουργήσαντος ἡμᾶς διʼ ὑπερβολὴν σοφίας καὶ φιλανθρωπίας μὴ συμπεριορίσαντος τοῖς σὼ μασι την διάνοιαν, μήτε μὴν τῇ γλώττῃ τῶν λόγων τὴν δύναμιν· δόντος δέ τι πλεῖον καὶ ἀπὸ τοῦ χρόʼ νου τοῖς ὠφελεῖν δυναμένοις, ὡς μὴ μόνον τοῖς μα· η κράν διεστηκόσιν, ἀλλά δὴ καὶ τοῖς λίαν ὀψιγόνοις παραπέμπειν δύνασθαι τήν διδασκαλίαν. Καὶ τοῦτον ἡμῖν ἡ πεῖρα πιστοῦται τὸν λόγον* ὶπείπερ οἱ τε πολλοῖς πρότερον ἔτεσι γενόμενοι διδάσκουσι τοὺς νέους, σωζομένης ἐν γράμμασι τῆς διδασκαλίας ἡμεῖς τεκεχωρισμένοι τοσοῦτον τοῖς ’σώμασι, τῇ διανοίᾳ σύνεσμεν ἀεὶ, καὶ προσομιλοῦμεν ράδίως, τῆς διδασκαλίας οὔτε ὑπὸ γῆς οὗτε θαλάσσης κωλυομένης, εἶ τίς ἐστιν ὑμῖν τῶν ἰδίων ψυχῶν φροντίς.

### English translation (Claude)

To Festus and Magnus. It befits fathers, I suppose, to care for their own children, and farmers for their plants or seeds, and teachers for their pupils, especially when, through good natural gifts, these show better hopes of themselves. For the farmer rejoices in his toil when the ears or the plants grow strong for him; and pupils gladden their teachers, and children their fathers, the one by advancing in virtue, the other in growth. We have so much the greater care for you, and the better hope, as godliness is better than every art, and better than all animals and fruits together; we pray to see it, rooted and nourished by us in your still tender and pure souls, advance to perfect maturity and to ripe fruit, your love of learning cooperating with our prayers. For know well that both our good will toward you and the cooperation of God are stored up in your own purposes; and when these are directed toward what is right, God, called as fellow worker, is present even unbidden, and every God-loving man volunteers to teach. For the eagerness of those who can teach something useful is invincible when the souls of the learners are clear of all resistance. So not even separation of bodies is a hindrance, since he who created us, in his surpassing wisdom and love for humankind, did not confine the mind together with the body, nor the power of words to the tongue, but gave something more, even with respect to time, to those able to benefit others, so that they can pass on their teaching not only to those far away but even to those born much later. And experience confirms this for us: since those who lived many years before teach the young, the teaching being preserved in writing; and we, though so far separated in body, are always with you in mind and converse with you easily, our teaching being hindered neither by land nor by sea, if you have any care for your own souls.

### Translation notes

- Staged ref 293 is Benedictine Letter 294. A word in the second sentence is garbled in the scan and translated by sense ("in growth").

### Citation (SBL)

Basil, Ep. 294 (PG 32:1036c–1037d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-294).

## Letter 295

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-295
- Source: PG 32:1040a–1040b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil urges monks to encourage one another, to hold fast to the faith of the Fathers, and to join right confession with good works.

### Greek text

ἔργῳ παρέχεσθαι ὑμᾶς ἀλλήλοις προσήκει ἔπʼτῇς συνεχοῦς ὁμιλίας καὶ παρακλήσεως. Ἐπὶ πᾶσι ἢ παρακαλοῦμεν μεμνῆσθαι ὑμᾶς τῆς τῶν "arripuit πίστεως, καὶ μὴ σαλεύεσθαι ὑπό τῶν ἄν τῇ ὐμετι. ρᾳ ἠσυχίᾳ περιφέρειν ὑμας ἕπιχιιροὺντωνσ είδότας (ii), ὃτι οὗτε πολιτείας ἀκρίβεια καθʼ εαυτὴν, μὴ διὰ τῆς εἰς Θεὸν πίστιως πεφωτισμένη, ὠφελιμος, οὔτε ὀρθὴ ὁμολογία, ἀγα-γῶν ᾗογων ἄμοιρος οιῖσά παραστῆσαι ἡμας δυνήσεται τῷ Κνρίῳ· ἀλ)ὰ δεῖ ἀμφότερα συνεῖναι, ἶνα ἄρτιοςῇ ὁ τοῦ Θεοῦ ἄνθρωπος, καὶ μή κατὰ τὸ ἐλλεῖπον χω- ).ςὺῃ ἡμῶν ἠ ζωή. Ilia-ri; γὰρ ἑστιν ἡ σώζουσα ἡμας, ὥς φησιν ό ’Λπόστο).ος, διʼ ἀγάπης ἒνεργουμίνη. ’

### English translation (Claude)

[To monks.] … you ought to provide in deed for one another, through constant conversation and encouragement. Above all we urge you to remember the faith of the Fathers, and not to be shaken by those who try to carry you about in your quiet life, knowing that neither strictness of life by itself, if not enlightened by faith in God, is of any use, nor will a right confession, if it lacks good works, be able to present us to the Lord; but both must go together, that the man of God may be complete, and our life may not limp in what is lacking. For it is faith that saves us, as the Apostle says, "working through love."

### Scripture references

- Eph 4:14: echo, medium confidence
- 2 Tim 3:17: allusion, high confidence
- Gal 5:6: quotation, high confidence

### Translation notes

- Staged ref 294 is Benedictine Letter 295 (to monks). The scan has lost the heading and the opening ("…"). Allusions: Eph 4:14 (carried about); 2 Tim 3:17 (the man of God complete); Gal 5:6 (faith working through love).

### Citation (SBL)

Basil, Ep. 295 (PG 32:1040a–1040b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-295).

## Letter 296

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-296
- Source: PG 32:1040b–1040d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil explains to a widow that he kept her mules longer than intended as a sign of his trust, and urges her to live mindful of judgment and her daughter to study the Scriptures.

### Greek text

Ἐλευθίρᾳ· Στοχαζὸμσνός σου τῆς περὶ ἡμας διαθέσεως, καὶ ἣν ἔχεις περὶ τό ἔργον τοῦ Κυρίου σπονδήν 51w]:νὼσκοντες, κατίθαρῥήσαμεν ὡς θυγατρός πρώην, καὶ ταῖς ἡμιόνοις ἰπὶ πλεῖον ἂχρησοίμεθα, πε. φεισμένως μὲν ὡς ἡμετέραις χρώμενόν παριτείναμεν δʼ οὖν ὅμως αὐτῶν τὴν ὑπηρεσίαν. Ταῦτα οὖν ἔδει ἔπισταλῆναί σου τῇ σεμνότητι ὥστε εἰδέναι, ὅτι ἀπόδειξίς ἔστι τῆς διαθέσεως τό γενομένονμβ). Ὀμοῦ δι καὶ ὑπομιμνήσκομεν διὰ τοῦ γράμματος τὴν κοσμιότητα σου, μεμνῆσθαι τοῦ Κυρίου, καὶ τήν ἔξοδον τὴν ἀπὸ τοῦ κόσμου τούτου πρὸ ὀφθαλμῶν ποιουμένην ἀεὶ, τόν βίον ἑαυτῆς ῥυθμίζειν πρὸς ἀπολογίαν τοῦ ἀπαραλογίστον κριτοῦ, ἶνα γίνηται σοι παρρησία ἐπὶ τοῖς ἀγαθοῖς ἰργοις ἔμπροσθεν τοῦ τὰ κρυπτὰ τῶν καρδιῶν ἡμῶν ἀποκαλύπτειν μέλλοντος ἐν τῇ ἡμέρᾳ τῆς ἑπίσκοπῆς αὐτοῦ. Τὴν εὐγενεστάτῆν θυγατέρα ἀσπαζόμεθα διὰ σοῦʼ καὶ παρακαλῶ ἐν τῇ μέλέτη τῶν λογίων τοῦ Κυρίου διάγειν αὐτὴν, ἵνα ἐκτρέφηται ὑπὸ τῆς ἀγαθῆς διδασκαλίας τὴν ψυχὴν, καὶ ἐπιδιδῷ πρὸς αὔξησιν καὶ μέγεθος ἠ διάνοια αὐτῆς μαλλον ἣ τὸ σῶμα ὕπὸ τῆς φύ σεως.

### English translation (Claude)

To Eleuthera. Conjecturing your disposition toward us, and knowing your zeal for the work of the Lord, we made bold recently, as with a daughter, and kept the mules in use rather longer; sparingly, as though using our own, but nevertheless we did prolong their service. This had to be written to your dignity, so that you may know that what we did is a proof of our affection. At the same time we remind your decency by this letter to remember the Lord, and, always setting before your eyes the departure from this world, to order your life for the defense to be made before the Judge who cannot be deceived, so that you may have boldness on account of good works before him who will reveal the secrets of our hearts in the day of his visitation. Through you we greet your most noble daughter; and I urge her to spend her time in meditation on the oracles of the Lord, so that her soul may be nourished by good teaching, and her mind may advance to growth and greatness more than her body does by nature.

### Scripture references

- 1 Cor 4:5: allusion, medium confidence
- 1 Pet 2:12: echo, medium confidence

### Translation notes

- Staged ref 295 is Benedictine Letter 296. On the heading compare Letter 283. Allusions: 1 Cor 4:5; 1 Pet 2:12 (day of visitation).

### Citation (SBL)

Basil, Ep. 296 (PG 32:1040b–1040d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-296).

## Letter 297

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-297
- Source: PG 32:1040d–1041b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends greetings to a widow by a woman he commends to her as his daughter and her sister, urging her on in the Lord's work.

### Greek text

Ἐλευθίρᾳ. Πάνυ ἔμαυτῶ ἐπιβαλλιιν κρίνων καὶ διὰ τὸ τῆς ἡλικίας πρεσβυτικου, καὶ διὰ τό τῆς πνευματικῆς διαθέσεως γνήσιον τὴν ἁσύγκριτόν σου εὐγένειαν καὶ ἐν τῇ σωματικῇ παρουσίᾳ ἐπισκέπτεσθαι, καὶ ἀπούσης μὴ ἀπολιμπάνεσθαι, ἀλλὰ γράμμασιν ἀποπληροῦν τό ἐνδέον, ἐπειδὴ εὖρον πρέπουσαν διάκονόν τῶν πρὸς τὴν σὴν σεμνότητα γραμμάτων τήνδε, διʼ αὐτῆς προσφθέγγομαί σε, προηγουμένως παρορμῶν ἐπὶ τὸ ἔργον τό τοῦ Κυρίου, ἳνα σε ὁ ἅγιος Θεὸς τιμίως παρενεγκὼν τὰς ἡμέρας τῆς παρενεγκὼν τὰς παροικίας σου ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι, ἀξίαν καὶ τῶν μελλόντων ἀγαθῶν καταστήσειεν. Ἔπειτα δέ καὶ τὴν προειρημένην θυγατέρα παρακατατιθεμαι σοι, ἵνα ὡς ἐμὴν μεν θυγατέρα, σεαυτῆς δὲ ἀδελφὴν οὕτω δέξῃ, καὶ περὶ ὧν ἀντῇ εὐσχήμονί σου καὶ καθαρᾷ ψυχῇ ἀνακοινὼσεται, ἲὸιοπαθή· σης, καὶ ἀντιλάβῃ αὐτῆς, ὡς παρά τοῦ Κυρίου προηγουμένως ἔχουσα τὸν μισθόν. ἔπειτα καὶ ἡμας ἀναπαύουσα τοῦς ἐν σπλάγχνοις Χριστοῦ τὸ τῆς ἀγάπης σωι μέτρον ἀποπληροῦντας.

### English translation (Claude)

To Eleuthera. Judging it very fitting for me, both because of my advanced age and because of the genuineness of our spiritual affection, to visit your incomparable nobility in bodily presence too, and, when absent, not to fall short, but to fill up what is lacking by letters, since I found this woman a fitting bearer of letters to your dignity, through her I address you, first of all urging you on to the work of the Lord, so that the holy God, having brought you honorably through the days of your sojourn in all godliness and dignity, may make you worthy also of the good things to come. Then I commend to you the aforesaid daughter, that you may receive her as my daughter and your own sister, and that, in whatever she shares with your decorous and pure soul, you may make her concerns your own and help her, having your reward first from the Lord, and then also refreshing us, who fulfill the measure of love toward you in the heart of Christ.

### Scripture references

- 1 Tim 2:2: echo, medium confidence
- Phil 1:8: echo, medium confidence

### Translation notes

- Staged ref 296 is Benedictine Letter 297. Allusions: 1 Tim 2:2 (godliness and dignity); Phil 1:8 (the heart of Christ).

### Citation (SBL)

Basil, Ep. 297 (PG 32:1040d–1041b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-297).

## Letters 298, 299

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-298
- Source: PG 32:1041b–1044c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil warns a devout friend against superstition about a healing spring; in a second letter he urges a reluctant tax assessor in the district of Ibora to accept the task and to assess justly, fearing neither the powerful nor despising the poor.

### Greek text

Ἀνεπίγραφος, ἐπʼ ἀνδρὶ εῦλαβεῖ. Ὀτι μεν περὶ πάντων καταξιοῖς συμβούλοις ἡμῖν καὶ κοινωνοῖς φροντισμάτων κεχρῆσθαι, ποιεῖς πρέπον τῇ σεαυτοῦ τελειότητι καί σεό Θεὸς τῆς τε ἀγάπης τῆς περὶ ἡμας, καὶ τῆς ἐπιμελείας τῆς κατὰ τὸν βίον ἀμείψαιτοʼ ὅτι δὲ σου ἥψατο ἡ ἀπάτη τοῦτον, ἐθαύμασα, καὶ ὕδατί τινα δύναμιν ἄλογον παρεῖναι πεπίστευκας· καὶ ταῦτα, οῦδεμιας μαρτυρίας βεβαιοῦσης τήν φήμηνο Οὔκουν ἐστί τις τῶν ἐκεῖθεν οῦ μικρὸν, οὗ μεῖζον λαβὼν eis τὸ σῶμα, ὧν ἤλπισε, τὸ ἑαυτοῦ ἀγαθόνʼ ἣ εί μή τινι ἀπὸ τοῦ αὐτομάτοῦ γέγονε παραμυθία τις ὁποῖα καὶ καθεύδουσι καὶ ἄλλα τινὰ κατά τὸν βίον ἐνεργοῦσιν ἐπιγίνεσθαι πέφυκεν. Ἀλλʼ ὁ ἀναιρῶν τὴν ἀγάπην τὰ αὐτόματα τῇ τοῦ ὕδατος φύσει λογίζέσθαι τοῦς ἁπλουστέρους ἀναπείθει. Ὀτι δὲ ἀληθὴς ἡμῶν ό λόγος, ἓξεστιν ἐξ αὐτῆς τῆς πείρας σε διδαχθῆναι. Εηιετοιιι 259'. Κηνσίτορι. Εέδότι μοι ἔγραφες, ὅτι δυσκόλως ἔχεις πρὸς τῆν τῶν κοινῶν μοι ἐπιμέλειάν. Καὶ γὰρ παλαιός ἐστι λόγος, τοῦς ἀρετῆς μεταποινομένους μὴ μεθʼ ἡδονῆς ἐαυτοῦς ἐπιβάλλειν ἀρχαῖς. Τὰ γὰρ τῶν ἰατρευόντων ἴδια, ταῦτα ὁρῶ καὶ ἀρχόντων ὄντα. Ὀρῶσι γὰρ δεινὰ, καὶ πειρῶνται ἀηδῶν· καὶ ἐπʼ ἆλλὸτρῶιις σνμφοραῐς οἰκείας καρποῦνται λύπας· οἳ 7t ὧς αληθῶς ἄρχοντες. Ἐπεὶ ὅσον ἐμπορικὸν τῶν ἂνθρῶπων, καὶ πρὸς χρήματα βλέπον, καὶπερὶ τήν δόξαν ταὺτην ἐπτοημένον, μέγιστον τῶν ἀγαθῶν τιθεται- τὸ παραλαβεῖν τινα δυναστείαν, ἀφʼ ἧς δυνήσονται φίλους εὖ ποιεῖν, καὶ ἐχθροὺς ἆμύνισθαιρὲὰὶ ἑαυτοῖς κατακτασοαι τὰ σπουδαζόμενα. Ἀλλʼ ὸῦ τοιοῦτος σύ, Πόθεν ; ὃς γε καὶ τῆς πολιτικῆς δυνάμεως τοσαύτης οὔσης ἑκὼν ἁνεχώρησας· καὶ ξύν σοι κρατεῖν πόλεως, ὡς μιας οἰκίας, σὺ 3‘s τὸν ἀπράγμονα καὶ ἡσύχιον εἵλου βίον, τὸ μὴτε ἔχειν πράγματα, μήτε παρέχειν ἑτέροις -πλιίονος οῑξιον τιθέμενος, ἦ ὅσου οἱ λοιποὶ τιμῶνται τὸ δυστροπεὺειν. Ἀλλʼ ἐπειδὴ ἠβουλήθη ὁ Κύριος τὴν Ἰέῖωριτῶν χώραν μὴ ὑπὸ καπήλοις ἀνθρώποις γινέσθαι, μηδὲ ὥσπερ ἀνδραπόδων ἀγορὰν εἶναι τήν αποτίμησιν, ἀλλʼ ὡς ἔστι δίκαιον, ἕκαστον ἀπογράφεσθαι· δέξαι τὸ πραγμα, εἰ καὶ ἄλλως ὀχληρὸν, ἀλλʼ οὖν ὡς προξενόν σοι γενέσθαι δυνάμινον τῆς παρὰ Θεῷ ειὶδοκιμήσεως. Καὶ μήτε διδόαστείαν fin-omisi“, μήτε πενίας καταφρονήσῃς, ἀλλὰ τὸ τῶν λογισμῶν ὰρῥεπὲςτρυτάνης πάσης ὰῤῥεπίστερον παράσχου τοῖς διοικουμένοις. Οὕτω γὰρ καὶ τοὶς πιπιστευκοσι φανερὰ γινήστται σουῆ περὶ τὸ δίκαιον σπουδὴ, καὶ Ocypete-avrai σι παρὰ τοὺς ἄλλους. Ἦ κᾶν ἐκείνους διαλάθῃ, τᾶν Θεὸν ἡμῶν οὐ λήσεταί, τόν μιγοῐλα ἡμῖν προθέντὰ ὢν ἀγαθῶν ἔργων τὰ ἆθλα.

### English translation (Claude)

Without address, concerning a devout man. That you deign to use us as counsellors and partners in your cares in everything, you do what befits your perfection; and may God reward you both for your love toward us and for your care in life. But I was surprised that this deception touched you, and that you have believed that some irrational power is present in water; and this, though no testimony confirms the report. For there is no one among those there who has received, small or great, for his body any of the good he hoped for; unless some relief came to someone by chance, such as naturally comes to people while they sleep or go about their other business in life. But he who destroys love persuades the simpler sort to ascribe chance happenings to the nature of the water. That our word is true, you can learn from experience itself. [Letter 299] To a censitor. I know that you wrote to me that you are reluctant to take on the care of public affairs. For it is an old saying that those who lay claim to virtue do not take on offices with pleasure. For I see that what belongs to physicians belongs also to rulers. For they see terrible things and experience unpleasant ones, and reap griefs of their own from the misfortunes of others; I mean those who are truly rulers. For all the merchant sort of men, who look to money and are excited about this kind of glory, count it the greatest of goods to obtain some power, by which they will be able to do good to friends, take vengeance on enemies, and gain for themselves what they are eager for. But you are not such a man. How could you be? You who willingly withdrew even from so great a civic power; and when you could rule the city like a single household, you chose the quiet and peaceful life, valuing having no affairs and giving none to others more highly than the rest value their perversity. But since the Lord has willed that the country of the Iborites should not be under hucksters, nor the assessment be like a slave market, but that each should be registered as is just, accept the task, even if otherwise troublesome, as something that can bring you approval with God. And neither cower before power nor despise poverty, but give those you govern a judgment more unswerving than any balance. For so your zeal for justice will become plain to those who have trusted you, and they will admire you above the others. Or even if it escapes them, it will not escape our God, who has set before us great prizes for good works.

### Scripture references

- Lev 19:15: echo, medium confidence
- Prov 11:1: echo, low confidence

### Translation notes

- Staged ref 297 holds Letter 298 (without address) and, from "[Letter 299]", Letter 299 (to a censitor), whose heading is partly garbled in the scan. "He who destroys love" is the devil. The "Iborites" are the people of the district of Ibora in Pontus. Allusions: 1 Cor 4:2 (steward); Lev 19:15 (neither favoring the powerful nor the poor); Prov 11:1 (just balance).

### Citation (SBL)

Basil, Ep. 298 (PG 32:1041b–1044c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-298).

## Letter 300

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-300
- Source: PG 32:1044c–1048a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles the father of a promising young student who has died, reminding him that all are mortal, that his son died free of sin and has been received into heaven, and pointing to Job's words.

### Greek text

Πρὸς πατερα σχολαστικοῦ τελευτήσαντος παραθῶ υθητική. Ἐπειδὴ ἐν δευτέρᾳ τάξει πατέρων ἔθετο ἧμας ὁ Κῦριος τοῖς Χριστιανοῖς, τῶν παίδων ἡμῖν τῶν εἰς αὑτὸν πεπιστευκότων τήν διὰ τῆς εὐσεβείας μόρφωσιν ἒπιτρέψαςδ τὸ συμὲὰν ἐπὶ τὸν μακάριον υῖόν σου πάθος καὶ ἡμέτερον ἴδιον εἶναι ἓλογισοῖμιῦα, καὶ ἐπεστενιὶξαμεν αὑτοῦ τῇ ἁωρίᾳ τοῦ χωρισμοῦʼ συμπαθόντες μάλιστά σοι, καὶ. ὑπολογισάμενοι ἡλίκον ἔσται τῆς ὀδυνης τό βάρος πατρὶ τῷ κατὰφύσιν, ὅπου γε καὶ ἡμῖν, τοῖς κατὰ τὴν ἐντολήν ῷκςιωμένοις, τοσοῦτον τῆς καρδίας τὸ κατηφὲς ἕνεγένςτο. Ἐπʼ ἐκείνῳ μὲν γὰρ οὐδὲν ἔδει σκυθρωπὸν οὔτε παθεῖν, οὔτι φθέγγεσθαι· ἓλεεινοὶ δί οἱ τῶν iir' αὐτῷ ἐλπίδων διαμαρτόντες. Καὶ τῷ ὄντι πολλῶν δαρῦὼῡ mi στεναγμῶννᾶξιοι, ὶκπέμψαντες παῖδα αὐτῷ τῷ ἄνθει τῆς ἠλικιας ἐπὶ λόγων ἄσκησιν, ὑποδέξασθαι σιωπῶντα τὴν μακρὰν ταύτην καὶ ἀπευκταίαν σιωπήν. Ἀλλὰ ταῦτα μὲν ὡς ἀνθρώπους ἡμᾶς εὐθὺς ἐκίνησε· καί δάκρυον ἕξεχέαμεν προπετὲς, κοί στεναγμὸν ἀφήκαμεν ἐκ μέσης τῆς καρδίας ἀπαίδευτον · τοῦ πάθους ἁθρόως, οἶόν τινος νεφέλης, τὸν λογισμὸν ἡμῶν περισχόντος. Ἐπεὶ δὲ ἡμῶν αὐτῶν ἐγενόμεθα, καὶ διεελέχαμεν τῷ τῆς Ψυχῆς ὀφθαλμῷ πρὸς τὴν φύσιν τῶν ἀνθρωπίνων, τῷ μὲν Κυριῳ ἀπελογησάμεθα, ἐφʼ οἷς κατὰ συναρπαγὴν ἡ ψυχή ἡμῶν διετέθη πρὸς τὸ συμβὰν, ἑαυτοὺς δὲ ἐνουθετήσαμεν μετρίως φέρειν ταῦτα, ἔκ τῆς παλαιᾶς τοῦ Θεοῦ ἀποφάσεως συγκληρωθέντα τῇ ζωῇ τῶν ἀνθρώπων. Οῖχεται παῖς αὐτὸ τῆς ἡλικίας ἄγων τὸ βιώσιμον, διαπρέπων ἕν χοροῖς ὁμηλίκων, ποθεινὸς διδασκάλοις, ἀπὸ ψιλῆς τῆς έν· τεύξεως εἰς εὔνοιαν δυνάμενος καὶ τόν ἀγριώτατον ἐπισπάσασθαι· ὀξὺς ἕν μαθήμασι, πρᾶος τὸ ἦθος, ὑπὲρ την ἠλικίαν κατεσταλμένος- καὶ πλείω τούτων εἰπὼν, ἐλάττω ἄν τις εἴποι τῆς ἀληθείας· ἀλλʼ ὅμως ἅνθρωπος παρʼ ἀνθρώπου γενόμενος. Ti τοίνυν λογίζεσθαι τὸν πατέρα τοῦ τοιούτου προσῆκες Τί ἄλλο γε ἧ ἀναμνησθῆναι τοῦ ἑαυτοῦ πατρὸς, ὅτι redimire; Τί οὖν θαυμαστὸν, ἐκ θνητοῦ γεννηθέντα, θνητοῦ γενέσθαι πατέρος Τὸ δὲ πρὸ ὧρας, καὶ πρὶν κορεσθῆναι τοῦ βίον, καὶ πρὶν εἰς μέτρον ἡλικίας ἐλθεῖν, καὶ φανῆναι τοῖς ἀνθρώποις, καὶ διαδοχήν τοῦ γένους καταλιπείνο ταῦτα οὐκ αὔξησις τοῦ πάθους, ὡς ἐμαυτὸν πείθω, ἄλλα παραμυθία τοῦ γεγονότος ἇστίν. Εὐχαριστεῖσθαι ὀφείλει τοῦ Θεοῦ ἠ διάταξίς, ὃτι μὴ κατελιπεν ὑπὲρ γῆς ὀργανό τέκνα· ὅτι μὴ γυναῖκα χήραν θλίψει μακρᾲ ἔκδοτον ἀφῆκεν, ἣ ἀνδρὶ ίτίρῳ συνοικήσουσαν, καὶ τῶν προ· τίρων τέκνων καταμελήσουσαν. Τὸ δε, ὄτι οὐ παρη ετάθη τῷ βίῳ τούτῳ ἠ ζωὴ τοῦ παιδὸς, τίς οὕτως ἀγνώμων, ὡς μὴ τὸ μέγιστον τῶν ἀγαθῶν τοῦτο νομίζειν εἷναις Ἠ γὰρ ἐπὶ πλεῖον ἐνταῦθα διατριβὴ πλειόνων κακῶν ἐστιν ἀφορμή. Οὔκ ἐποίησε κακόνσ οὐκ ἔῤῥαψε δόλον τῷ πλησίον ’ οὐκ εἰς ἁκάγκην ἦλθε γρατρίαις καταμιγῆναι πονηρευομίνωνʼ οὐκ ἰνεπλάκη τοῖς κατʼ ἀγορὰν κακοῖς · οὐχ ὑπέμεινεν ἀνάγκην ἁμαρτημάτων, οὐ ψεῦδος, οὐκ ἀγνωμοσύνην, οὐ πλεονεξίαν, οὐ φιληδονίαν, οὐ τὰ τῆς σαρκὸς πάθη, ὃσα ταῖς ἀναγώγοις ψυχαῖς ἐγγίνεσθαι πέφυκεν οὐ· δεμιᾷ κηλίδι τὴν ψυχὴν ἀπῆλθε κατεστιγμένος, ἀλλὰ καθαρὸς ἀνεχώρησε πρὸς τὴν ἀμείνω λῆξιν. Οὐ γῆ κατέκρυψε τὸν ἀγαπητὸν, ἀλλʼ οὐρανὸς ὑπεδέξατο· Θεὸς ὁ τὰ ἡμέτερα οἰκονομῶν, ὁ τὰς τῶν χρόνων ὁροθεσίας ἑκάστῳ νομοθετῶν, ὁ ἀγαγὼν εὶς τὴν ζωὴν ταύτην, αὐτὸς καὶ μετέστησεν. Ἐχομεν διδασκάλων ἐν ταῖς ὑπερβολαῖς τῶν συμφορῶν, τὴν περιβόητον ἐκείνην φωνὴν τοῦ μεγάλου Ἰώβ- Ὀ Κύριος ἔδωκεν, ὁ Κύριος ἀφείλετο ὠς τῷ Κυρίῳ εὐλογημένον εἰς τοὺς αἰῶνας.

### English translation (Claude)

To the father of a student who had died, consolatory. Since the Lord has set us in a second rank of fathers for Christians, entrusting to us the forming in godliness of the children who have believed in him, we have reckoned the calamity that befell your blessed son as our own, and we groaned over the untimeliness of his parting; sympathizing above all with you, and reckoning how great the weight of pain will be for his father by nature, since even in us, who have been made his kin by the commandment, such dejection of heart arose. For in his case there was nothing gloomy to suffer or to say; pitiable are those who have failed of the hopes set on him. And truly they deserve many tears and groans, who sent a son in the very bloom of youth to the study of letters, and received him back silent, with this long and dreaded silence. These things moved us at once, as men; and we shed a hasty tear and let out an undisciplined groan from the midst of the heart, the grief suddenly enveloping our reason like a cloud. But when we came to ourselves, and looked with the eye of the soul at the nature of human things, we made our excuse to the Lord for the way our soul had been affected, as by a sudden seizure, at what had happened, and admonished ourselves to bear moderately these things, which God's ancient sentence has allotted to human life. A boy is gone, of the very age of life's prime, distinguished among the companies of his age-mates, beloved by his teachers, able by a mere meeting to draw even the most savage to good will; quick in learning, gentle in character, composed beyond his age; and one who said more than this would still say less than the truth; but still a man, born of a man. What, then, ought the father of such a son to reckon? What else than to remember his own father, that he died? What wonder, then, that one born of a mortal became the father of a mortal? That it was before the season, before being sated with life, before reaching the measure of his age, and appearing before men, and leaving a succession to his family: these, as I persuade myself, are not an increase of the grief, but a consolation for what has happened. The ordering of God deserves thanks, that he did not leave orphaned children on earth; that he did not leave a widowed wife given over to long affliction, or likely to marry another husband and neglect the former children. As for the boy's life not being prolonged in this world, who is so unfeeling as not to think this the greatest of goods? For a longer stay here is the occasion of more evils. He did no evil; he stitched no deceit against his neighbor; he did not come under the necessity of mixing with companies of evildoers; he was not entangled in the evils of the marketplace; he did not undergo the necessity of sins: no falsehood, no ingratitude, no greed, no love of pleasure, none of the passions of the flesh that naturally arise in undisciplined souls; he departed with his soul branded by no stain, but went away pure to the better lot. Earth has not hidden the beloved, but heaven has received him. God, who orders our affairs, who lays down for each the boundaries of his times, who brought him into this life, has himself removed him. We have as our teacher, in the extremities of calamity, that famous voice of the great Job: "The Lord gave, the Lord has taken away; as it seemed good to the Lord … blessed forever."

### Scripture references

- Gen 3:19: allusion, medium confidence
- Ps 15:3 (14:3 LXX): echo, medium confidence
- Acts 17:26: echo, medium confidence
- Job 1:21: quotation, high confidence

### Extrabiblical texts

- Wis 4:11 (Wisdom of Solomon): echo, low confidence

### Translation notes

- Letter 300. The quotation of Job 1:21 at the end is garbled in the scan ("…"). Allusions: Gen 3:19 (God's ancient sentence); Ps 15:3 (did no evil to his neighbor, 14:3 LXX); Wis 4:11 (taken away lest evil change him); Acts 17:26 (boundaries of times); Job 1:21 (quoted).

### Citation (SBL)

Basil, Ep. 300 (PG 32:1044c–1048a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-300).

## Letter 301

- URL: https://sophiascriptura.com/fathers/basil-epistulae/289/#p-301
- Source: PG 32:1048a–1049c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles Maximus on the death of his wife, praising their harmonious marriage, reminding him that death is the common law of nature, and pointing him to the hope of the resurrection.

### Greek text

Μαξίμῳ παραμυθητική. ' Ὀπως διετέθημεν ἐπι τῇ ἀκοῇ τοῦ πάθους, οὐδεὶς ἃν ἡμῖν λόγος εἰς παράστασιν τῆς ἐναργείας ἁρκέσειε· νῦν μεν τὴν ζημίαν λογιζόμενοι, ἣν τό κοινὸν τῶν εὐλαβῶν ἐζημιώθη, τὴν προστάτιν τοῦ καθʼ ἑαυτὴν τάγματος ἁπολέσαν νῦν δὲ τήν φαιδρότητα τῆς σῆς σεμνότητος εἰς οἷαν μετέπεσε κατήφειαν ἐννοοῦντες* οἶκον τοῖς πᾶσι μακαριστόν εἰς γόνυ κλιθέντα, καὶ συμβίωσιν διὰ τῆς ἄκρας ἁρμονίας συμπεφυκυῖαν ὀνειρου θᾶττον διαλυθεῖσαν βλέποντες τῇ διανοίᾳ. Πῶς οὐκ ἄν, εἰ καὶ ἀδαμάντινοι ἦμεν, τὰς ψυχὰς κατεκάμφθημενς Ἠμῖν δε καὶ ἐκ τῆς πρώτης μὲν ὁμιλίας οἰκειότης τις ἐγένετο πρὸς την σὴν σεμνοπρέπειαν, καὶ τοσοῦτόν σου τῇ ἁρετῇ προσετέθημεν, ὥστε ἐπὶ πάσης ὧρας διὰ γλώττης ἔχειν τὰ σά· ὅτε δὲ καὶ τῆς μακαρίας ἐκείνης ψυχῆς ἐγενόμεθα ἐν συνηθείᾳ, ὄντως ἐπεί· σθημεν τὸν τῆς ΙΙάροιμίας λόγον ἐφʼ ὑμῖν βεβαιούμενον, ὅτι παρά Θεοῦ ἁρμόζεται γυνή ἀνδρί. Οὕτω πρὸς τρόπους ἀλληλοις ἦτε · ᾧσπερ ἐν κατόπτρῳ ἑκάτερος τό τοῦ ἐτέρου ἦθος ἰν ἐαυτῷ προδεικνύς· Καὶ πολλὰ ἄν εἰπών τις οὐδὲ πολλοστοῦ μέρους τῆς ἀξίας ἐφίκοιτο. Ἀλλὰ τί χρὴ παθεῖν πρὸς νόμον ,Θεοῦ πάλαι κεκρατηκότα, τόν ἐλθόντα εἰς γένεσιν τοῖς καθήκουσι χρόνοις πάλιν ὑπεξελθεῖν, καὶ ψυχὴν ἑκάστην λειτουργήσασαν τῷ βίῳ τὰ ἀναγκαῖα, εἶτα τῶν δεσμῶν τοῦ σώματος ἀπολύεσθαιζ Οὔτε πρῶτοι πεπεόνθαμεν, ὦ θαυμάσιε, οὔτε μόνοι· ἀλλʼ ὧν γονεῖς πεπείρανται καὶ πάπποι, καί οἱ ἄνω τοῦ γένους ἅπαντες, τούτων καὶ ἡμεῖς ἐν πείρα γεγόναμεν. Καὶ πλήρης ὁ παρὼν βίος τῶν τοιούτων παραδειγμάτων. Σὲ δὲ, τοσοῦτον τῇ ἀρετῇ τῶν λοιπῶν διαφέροντα, καὶ ἐν μέσοις τοῖς πάθεσι προσῆκε τό τῆς ψυχῆς μεγαλοφυες ἀταπείνωτον ὃιασώ. ζειν, μὴ τῇ νῦν ζημία δυσχεραίνοντα, ἀλλὰ τῆς ἐξ ἀρχῆς δωρεᾶς χάριν εἰδότα τῷ δεδωκότι. Τό μὲν γὰρ ἀποθανεῖν κοινὸν τῶν τῆς αὐτῆς μετεσχηκότων φύσεωςδ τό δε ἀγαθῇ συνοίκῇσαι ὀλίγοις τοῖς κατὰ τόν βίον μακαρισθεῖσιν ὐπῇρξεν ὅπου καὶ αὐτὸ 1'6 λυπηρῶς ἐνεγκεῖν τὴν διάζευξιν ού μικρόν ἐστι τῶν ἐκ Θεοῦ δωρεῶν τοῖς εὐγνωμόνως λογιζομένοις. Πολλούς γὰρ ἔγνωμεν τὴν διάλυσιν τῆς ἀκαταλλήλου συνοικήσεως ὥσπερ βάρους ἀπόθεσιν δεξαμένους. Ἀπόβλεψον πρὸς τόν οὐρανόν τοῦτον, καὶ τόν ἣλιον, καὶ πᾶσαν περίσκεψαι τὴν κτίσιν ἐν κύκλῳ, ὅτι ταῦτα μεν, τοσαῦτα ὄντα καὶ τηλικαῦτα, μικρὸν ὕστερον ού φανήσεται· καὶ ἐκ πάντων τούτων ἕκείνο συνάγαγε, ὅτι, μέρος ὄντες τῆς ἀποθνησκούσης κτίσεως, 1'6 ἐκ τῆς κοινῆς φύσεως ἐπιβάλλον ἡμῖν ὑπεδεξάμεθα· ἐπεὶ καὶ ὁ γάμος αὐτὸς τοῦ ἀποθνήσκειν ἐστὶ παραμυθία. Διότι γὰρ εἰς τὸ παντελὲς παραμένειν ούκ ἐνῆν, τῇ διαδοχῇ τοῦ γένους τὸ πρὸς τόν βίον διαρκὲς ὁ Δημιουργὸς ἐμηχανήσατο. Εἰ δὲ, ὅτι θᾶττον προαπῆρεν ἡμῶν, ἀνιώμεθα, μὴ βασκαίνωμεν τῇ μὴ ἐπὶ πολὺ τῶν ὀχληρῶν τοῦ βίον ἀναπλησθείσῃ, ἀλλά κατά τὴν χάριν τὴν τῶν ἀνθῶν ἔτι ποθοῦντας ἡμᾶς ἐπιλιπούσῃ. Πρὸ πάντων δὲ σε τὸ τῆς ἀναστάσεως δόγμα ψυχαγωγησάτω, Χριστιανὸν ὄντα, καὶ ἐπʼ ἐλπίδι τῶν μελλόντων ἀγαθῶν τὴν ζωὴν διεξάγόντα. Ούτως οὖν διανοεῖσθαι προσῆκεν, ὡς ὁδόν τινα παρελθούσης, ἣν καὶ ἡμᾶς δεήσει πορεύεσθαι. Εἰ δὲ, ὅτι πρὸ ἡμῶν, οὐκ ὀδυρμῶν τοῦτο οἶξιον. Μικρὸν γὰρ ὓστερον τυχὸν τὸ ἠμέτερον ίλεεινότερον, εἰ, ἐπὶ πλεῖον παραταθέντες, πλείοσι γενοιμεθα τιμωρίας ύπόχρεοι. Ἀλλά τῆς στεῖν τῷ Κυρίῳ φροντίδα μεταλαβέτω.

### English translation (Claude)

To Maximus, consolatory. How we were affected on hearing of your calamity, no words could suffice to present vividly: now reckoning the loss which the whole body of the devout has suffered, having lost the protectress of her order; now considering into what dejection the cheerfulness of your dignity has fallen; seeing in our mind a house counted blessed by all bowed to its knees, and a common life grown together in the utmost harmony dissolved faster than a dream. How, even if we were made of adamant, could our souls not have been bowed down? From our very first meeting there arose a kinship between us and your dignity, and we became so attached to your virtue as to have your affairs on our tongue at every hour; and when we also came to know that blessed soul, we were truly persuaded that the word of the Proverb was confirmed in you both, that "a wife is fitted to a husband by God." So well suited were you to each other in character, each showing in himself the other's character as in a mirror. And one who said much would not reach even a small part of what is deserved. But what must one feel before a law of God that has long prevailed: that he who has come into being must depart again at the appointed times, and that each soul, having rendered to life its necessary service, is then released from the bonds of the body? We are neither the first to suffer this, admirable friend, nor the only ones; but what our parents and grandparents and all the ancestors of our race experienced, we too have come to experience. And the present life is full of such examples. But you, who so excel others in virtue, ought even amid sufferings to keep the greatness of your soul unhumbled, not vexed at the present loss, but grateful to the giver for the original gift. For to die is common to all who share the same nature; but to live with a good wife has fallen to few of those counted blessed in life; so that even to bear the separation with grief is no small gift of God, to those who reason fairly. For we have known many who received the dissolution of an ill-suited marriage as the laying down of a burden. Look up at this heaven, and the sun, and survey the whole creation round about, that these things, so many and so great, will shortly not appear; and gather from all this that, being part of a creation that dies, we have received what falls to us from our common nature; since marriage itself is a consolation for dying. For since it was not possible to remain forever, the Creator contrived continuance in life through the succession of the race. And if we are grieved that she departed before us too soon, let us not begrudge her, who was not filled for long with the troubles of life, but left us while we still longed for her, like the charm of flowers. Above all let the doctrine of the resurrection console you, since you are a Christian and pass your life in hope of the good things to come. So we ought to think of her as one who has gone ahead along a road that we too must travel. And if she has gone before us, this is not worth lamentation. For perhaps a little later our lot will be more pitiable, if, being stretched out longer in life, we become liable to more punishments. But let care to please the Lord take the place of your grief.

### Scripture references

- Prov 19:14: quotation, high confidence
- 1 Thess 4:13: echo, medium confidence
- 1 Cor 7:32: echo, low confidence

### Translation notes

- Letter 301. The last sentence is partly garbled in the scan and translated by sense. Quotations and allusions: Prov 19:14 (LXX, "a wife is fitted to a husband by God"); 1 Thess 4:13; 1 Cor 7:32 (please the Lord).

### Citation (SBL)

Basil, Ep. 301 (PG 32:1048a–1049c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/289/#p-301).

## Letter 302

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-302
- Source: PG 32:1049c–1052d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil consoles the widow of the general Briso, reminding her that married people are one flesh, that death is God's ordinance, and that she should find comfort in her husband's memory, her children, and preparation for Christ's judgment.

### Greek text

Πρὸς τὴν ὁμόζυγον Βρίσωνος παραμυθητικήο Ὀσον μὲν ἐστενάξαμεν ἐπὶ τῇ ἀγγελίᾳ τοῦ πάθους τοῦ κατά τόν ἄριστον τῶν ἀνδρῶν Βρίσωνα, τί χρὴ καὶ λέγειν; Πάντὼς γὰρ οὐδεὶς οὕτως ἐστὶ λιθίνην ἔχων τὴν καρδίαν, ὃς, εἰς πεῖραν ἀφικόμενος τοῦ ἀνδρὸς ἐκείνου, εἶτʼ ἀκούσας αὑτὸν ἀθρόως ἐξ ἀνθρώπων ἀνηρπασμένον, ούχὶ, ὡς κοινὴν ζημίαν τοῦ βίου, τὴν τοῦ ἰψδρὸς στέρησιν ἐλογίσατο. Ἰῐμῶν δὲ εὐθὺς τὴν λύπην ἡ ἐπὶ σοὶ φροντὶς διεδέξατο, λογιζομένων, ὁτι, εἰ τοῖς ποῤῥω τῆς οἰκειότητος ούτω βαρύ καὶ δύσφορον 1'6 συμβὰν, ’πῶς εἰκὸς ὑπό τοῦ πάθους τὴν σὴν διατεθῆναι ψυχὴν, ούτω μεν ρύσει χρηστήν οὖσαν, καὶ πρὸς τὰς συμπαθείας εὔκολον διὰ τὴν τοῦ τρόπου ἡμερότητα, οὕτω δὲ ὑποκειμένην τῷ πάθει, ὥστε οἱονεὶ διχοτομίας τινὸς κίσθάνεσθαι ἐν τῷ(ωρισμῷ τοῦ ὀμόζυγος. Καὶ γὰρ, εἰ τῷ ὄντι κατὰ τόν τοῦ Κυρίου λόγον ούκέτι εἰσὶ δύο, ἀλλὰ σὰρξ μία, δηλονότι οὐχ ἧττόν ἔστιν ἄλγιαυὶ ἡτοιαύτη διάζευξις, ἦ εἰ τὸ ἣμισυ ἡμῶν τοῦ σώματος ἀπερρήγνυτο.Αλλὰ τὰ μὲν λυπηρὰ τοιαῦτα, καὶ μείζω τούτων · ἡ δὲ ίπὶ τοῖς συμβᾱσι παραμυθία τίς; Πρῶτον μὶν ἡ ἐξ am; κεκρατηκυία τοῦ Θεοῦ ἡμῶν νομοθεσία· τὸ χρῆναι πάντως τὸν εἰς γένεσιν παρελθόντα τοῖς καθήκουσι χρόνοις ἀπιέναι τοῦ βίον. Εἰ οὖν οὕτως ἀπὸ Ἀδὰμ μέχρις ἡμῶν τὰ πινα διατέτακται, μὴ ἀγανακτῶμεν ἐπὶ τοῖς κοινοῖς τῆς φύσεως νόμοις, ἀλλὰ καταδεχὼμιθα τὴν ἐφʼ ἡμῖν τοῦ Θεοῦ οἰκονομίαν, ὃς Euadnen ἑκείνην τὴν γενναίαν ψυχὴν καὶ ἀήττητον, μὴ νόσῳ δαπανηθέντος τοῦ σώματος, μηδὲ χρόνῳ καταμαρανθῇτος, ἀναχωρῆσαι τοῦ βίον, ἀλλʼ ὶν ἀκμῇ τῆς ἡλικίας καὶ ἐν τῇ λαμπρότητι τῶν κατὰ πόλεμον κατορθωμάτων τὴν ζωὴν καταλῦσαι. Ὠστε οὐχ ὃτι ἒχωρίσθημεν ἀνδός τοιούτου, δυσχεραίνειν ὀφείλομεν ἀλλʼ ὁτι τῆς πρὸς τὸν τοιοῦτον ἄνδρα συνοικήσεως κατηξιώοημεν, εὑχαριστήσωμεν τῷ Κυρίῳ, οὗ πᾶσα σχεδὸν ἡ Ῥωμαίχὴ ἀρχὴ τῆς ζημίας ὶπῄσθητοὃν καὶ ὁ βασιλεὺς ἀνεκαλέσατο, καὶ στρατιῶται ὠδύραντο, καὶ οἱ ἐπὶ τῶν μεγίστων ἀξιωμάτων ὣς γνήσιον υἱὸν κατεπένθησαν. Ἐπεὶ οὖν κατέλιπὲ σοι τὴν μνήμην τῆς οἰκείας αὑτοῦ ἀρετῆς, ἀρκοῦσαν νόμιζε ἔχειν παραμυθίαν τοῦ πάθους. Ἔπειτα καὶ ἐκεῖνο εἰδέναι σι βούλομαι, ὁτι ὀ μὴ ὑποπεσὼν ταῖς (θλίψεσιν, ἀλλὰ διὰ τῆς πρὸς Θεὸν ὶλπίδος τῆς τὸ βάρος ἀπεδεγκὼν, μεγάλην ἔχει παρὰ τῷ alii τῆς ὑπομονῆς τὴν ἀντίδοσιν. οὐδὶ γὰρ ἶσα τοῖς ἐπέτράπημέν λυπεῖσθαι ἐπὶ τοῖς nam.an «apd τῆς νομοθεσίας τοῦ Ἀποστόλου. Ἔστωσαν καὶ οἱ παῖδές σου ὥσπερ εἰκόνες ἕμψυχοι, τήν inuidia τοῦ ποθουμένου παραμυθούμενοι. *Ωιι-τι ἡ περὶ τὴν τικνοτροφίαν ἀσχολία ἀπαγέτω σον τὴν ψυχὴν ἀπὸ τῶν λυπηρῶν· καὶ μεριμνῶσα δὲ περὶ τοῦ πῶς εὐαρίστως τῷ Κυρίῳ τὸν λειπόμενον εαυτῆς χρόνον διςιέγκῃς, καλὴν ἀσχολίαν ἐπινοήσεις τοῖς λογισμοῖς. 'H γὰρ ἐτοιμασία τῆς ἐπὶ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ ἀπολογίας, καὶ ἡ σπονδὴ τοῦ εὗρεθῆναι ἡμᾶς ἐναριθμίους τοῖς ἀγαπῶσιν αὐτὸν, ἱκανῆ ἔστιν ἐπισκοτῆσαι τῇ λύπῃ, ὣστε μὴ καταποθῆναι ἡμᾶς ὑπʼ αὐτῆς. Παράσχοι δὲ ὁ Κύριος τῇ καρδίᾳ σου τὴν ἐκ τοῦ Πνεύματος αὑτοῦ παράκλησιν τοῦ

### English translation (Claude)

To the wife of Briso, consolatory. How much we groaned at the news of the calamity that befell Briso, the best of men, why need we say? For surely no one has so stony a heart that, having come to know that man and then hearing that he had been suddenly snatched away from among men, he would not reckon the loss of the man a common loss to human life. But our grief was at once succeeded by our concern for you, as we reckoned that, if what happened was so heavy and hard to bear for those far removed in kinship, how was your soul likely to have been affected by the grief: so good by nature and so easily moved to sympathy by the gentleness of your character, and so subject to the grief as to feel, as it were, a cutting in two at the separation from your husband. For if truly, according to the Lord's word, they are no longer two but one flesh, clearly such a separation is no less painful than if half our body were torn away. Such are the grievous things, and greater than these; but what consolation is there for what has happened? First, the law of our God that has prevailed from the beginning: that whoever has come into being must depart this life at the appointed times. If, then, human affairs have been so ordered from Adam until us, let us not be indignant at the common laws of nature, but let us accept God's dispensation concerning us, who willed that that noble and unconquered soul should depart this life, not with its body consumed by disease nor withered by time, but should end its life in the prime of age and in the splendor of its achievements in war. So we ought not to be vexed that we have been separated from such a man, but let us thank the Lord that we were deemed worthy to live with such a man, whose loss almost the whole Roman empire felt; whom the emperor called back, whom soldiers lamented, and whom those in the highest dignities mourned as a genuine son. Since, then, he has left you the memory of his own virtue, consider that you have sufficient consolation for the calamity. Then I want you to know this too: that she who does not succumb to afflictions, but bears their weight through hope in God, has a great recompense for her endurance with the Lord. For we have not been permitted, by the injunction of the Apostle, to grieve over those who have fallen asleep as the rest do. Let your children too be like living images, consoling you for the absence of the one you long for. Let the work of bringing up your children draw your soul away from griefs; and by taking care how you may spend the rest of your time pleasing to the Lord, you will find a good occupation for your thoughts. For preparing our defense before our Lord Jesus Christ, and zeal to be found numbered among those who love him, are enough to overshadow grief, so that we are not swallowed up by it. May the Lord grant your heart the consolation of his Spirit …

### Scripture references

- Matt 19:6: allusion, high confidence
- 1 Thess 4:13: allusion, high confidence

### Translation notes

- Letter 302. A few words in the middle are garbled in the scan and translated by sense, and the scan breaks off at the end ("…"). Quotations and allusions: Matt 19:6 (one flesh); 1 Thess 4:13 (not to grieve as the rest).

### Citation (SBL)

Basil, Ep. 302 (PG 32:1049c–1052d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-302).

## Letter 303

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-303
- Source: PG 32:1052d–1053a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the count of the imperial private estates to stop an unjust levy of mares imposed on some people through slander.

### Greek text

Κόμητι πριεατῶν. Oi τοῦ χωρίου τοῦδε ἐκ διαβολῆς, οἶμαι. {mih}? ἔπεισαν τὴν τιμιότητά σου φοράδωυ τιλκρα εαυτου. 7 Α, ς ςξζτςινοήσειςζῐιθβς secundus. metunt}; .7»':'«'/ λ (βῆ) ξοράδων τῇεσμαηβθοὶε _S_cul_tetuy;_ τοῖσδε ἐπαγαγεῖν. Ἐπεὶ οὖν καὶ τὸ γινόμενον ἄδικον, καὶ διὰ τοῦτο ἀπαρέσκειν ὀφεῖλον τῇ τιμιότητί σου, καὶ ἡμῖν λυπηρὸν δια τὴν πρὸς τοὺς ἠδικημένους ἡμῖν ὑπάρχουσαν οἰκειότητα · ἐσπεύσαμεν παρακαλέσαι τὴν χρηστότητα σου μὴ ἐᾶσαι προβῆναι τοῖς ἀδικεῖν ἔπιχειροῦσι τὴν ἐπήρειαν.

### English translation (Claude)

To the Count of the Private Estates. The people of this place have, I think, through slander, persuaded your honor to impose upon them a levy of mares. Since, then, what is being done is unjust, and for that reason ought to displease your honor, and is grievous to us because of our close connection with those who are being wronged, we have hastened to urge your goodness not to allow the abuse of those who are attempting to do wrong to go forward.

### Translation notes

- Letter 303. The first sentence is badly garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 303 (PG 32:1052d–1053a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-303).

## Letter 304

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-304
- Source: PG 32:1053a–1053b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil briefly commends to Aburgius a man he had mentioned before.

### Greek text

Ἀβουργίῳ. Οὗτός ἔστιν ὑπὲρ οὗ καὶ πρότερον διελέχθην σοι διὰ τοῦ διακόνου. Ἐπειδὴ οὖν ἔχων ἧκε τὴν ἐπιστολὴν παρʼ ἡμῶν, ἀπέλθοι ἔχων ἃ βούλεται παρά σοῦ.

### English translation (Claude)

To Aburgius. This is the man about whom I spoke to you before through the deacon. Since, then, he has come with our letter, may he go away with what he wishes from you.

### Translation notes

- Letter 304.

### Citation (SBL)

Basil, Ep. 304 (PG 32:1053a–1053b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-304).

## Letter 305

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-305
- Source: PG 32:1053b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends greetings to a group of orthodox and hospitable men by a man who constantly praises them, and asks for news of the Churches.

### Greek text

’Δνεπίγραφος, επὶ ἐναρέτοις, ἀνδράσιν. Ἤδη γνώριμος ὑμῖν ἐστιν ὁ δεῖνα, ὡς αὐτὰ δηλοῖ τὰ διηγήματα τοῦ ἀνδρὸς. Ἐπὶ πάσης γὰρ ὑμᾶς προφάσεως ἔχει ἡ γλῶσσα αὑτοῦ, ἐν ὀρθοδὸξων μνήμῃ, ἐν ἀσκητῶν φιλοξενίᾳ, ἐν πάσῃ ἀρετῇ πρώτους ὑμᾶς ὀ ἀνὴρ ἄγει. Κᾶν διδασκάλων τις μνησθῇ, οὐκ ἀνέχεται προθεὶναι ὑμῶν ἐτέρους · ἐὰν ἀγωνιστὰς τῆς εὐσεβείας, καὶ ἱκανοὺς τὸ πιθανὸν τῆς αἱρέσεως διελέγξαι, οὐκ ἄν ἕλοιτο ἕτερον πρὸ ὑμῶν ἀριθμῆσαι, πρὸς πάντα ἄμαχον {ante καί ἀνανταγώνιστον τὴν ἀρετὴν μαρτυρῶν. Καὶ οὐ πολὺς αὐτῷ πόνος πεῖσαι, ταῦτα λέγοντι. Διηγεῖται γὰρ ἀκοαῖς μείζονα ἕπεσταμένων ἀνθρώπων, ἣ ὧν ἄν τις νομισθείη μεθʼ ὑπερβολῆς ἀπαγγέλλειν. Οὗτος τοίνυν ἐπανιὼν πρὸς ὑμᾶς γράμματα ᾔτησεν, οὐχ ἵνα ίαντὸν ὑμῖν οἰκειώσῃ διʼ ἡμῶν, ἀλλʼ ἱνα ἐμὲ εὐεργετήcy, τοῦ προσφθέγξασθαι τοῖς ἀγαπητοῖς μου ἀφορμὴν παρασχόμενος· ὃν ἀμείψαιτο ὁ Κύριος τῆς ἀγαθῆς προαιρόσεως. Καὶ ὑμεῖς δὲ αὑτῷ εὐχαῖς καὶ τῇ ἀγαθῇ ὑμῶν περὶ πάντας προαιρέσει τὴν κατὰ δύναμιν χάριν διανείματε. Σημαίνετε ἡμῖν καὶ τὰ τῶν Ἐκκλη σιῶν ὅπως ἔχει.

### English translation (Claude)

Without address, about virtuous men. So-and-so is already known to you, as the man's own accounts show. For on every occasion his tongue is full of you: in remembering the orthodox, in hospitality to ascetics, in every virtue the man puts you first. And if anyone mentions teachers, he cannot bear to put others before you; if champions of godliness, able to refute the plausibility of heresy, he would not choose to count anyone else before you, testifying that your virtue is invincible and unrivaled in everything. And he has no great trouble persuading when he says this. For he tells it to people who know more than what one might think he reports with exaggeration. This man, returning to you, asked for a letter, not in order to make himself your friend through us, but to do me a kindness, by giving me an occasion to address my beloved friends; may the Lord reward him for his good purpose. And do you give him, in return, what favor you can, by your prayers and by your good disposition toward all. Let us know how the affairs of the Churches are.

### Translation notes

- Letter 305.

### Citation (SBL)

Basil, Ep. 305 (PG 32:1053b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-305).

## Letter 306

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-306
- Source: PG 32:1053b–1056b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the governor of Sebaste to allow some men from Alexandria to remove the body of a kinsman who died there and to help them with the public post.

### Greek text

Ἡγεμόνι Σεβαστείας. ‘ Δίσθάνομαι τῆς τιμιότητος σου ἡδέως τὰς ἐπιστο- ).ὰς ἡμῶν προσιεμένης, καὶ τὴν αἰτίαν γνωρίζω. Φιλάγαθος ’γὰρ ὢν, καὶ πρὸς εὐποιίας πρόχειρος, ἐπειδὴ τινα ἑκάστοτε ὕλην παρεχόμεθα σοι ἱκανὴν δέξασθαί ’σου τῆς προαιρέσεως τὸ μεγαλοφυες, προστ ν ιτ-η-ι--ν--υ ιν ιιιιυυιυγυις» προσ- τρεχεις ημῶν. ταῖς μέπιστολαῖς, ὡς ἔργων ἀγαθῶν , ",‘, " """"'""s ’1 ο [νυν κανων υποθεσεις εχούσαις. Ἥκει τοίνυν καὶ ἓλλη ὑπόθεσις γρ, -h---.",. μου.. ονιυυσ Αυιι unum; υπουεσις δυναμένη δέξασθαι τῆς σῆς περὶ πάντα δεξιότη· _ υ,_____\_.,..,,...ιτ σισυι "unum υιςιῠῖῦε τος τοὺς χαρακτῆρας, ὁμοῦ καὶ κήρυκα τῶν σῶν _, ηερ-ρηη-..η vr"- mm- nqrvnu των σων όξγαθῶν ἐπαγομένη. ’Ἄνδρες γὰρ ἀπὸ τῆς Ἀγεξανυ ι ετ, -_,-‘.-, In... ν...- un, 1:755“!- δρείας κινήσαντες καθηκόντως ἕνεκεν ἀναγκαίου, καὶ Ι _,,,,,-_, --,.-....--.w, -υοηιπ αικΙικιυυ, και. κοινῶς πάσῃ τῇ φύσει τῶν ἀνθρώπων τοῖς ἀπελθοῦς ‘_ 7,...,3, 7----...ν..-Ἴσως-νυν ινα, υυιιλνουε σιν οφειλομίνον. δέονται τῆς παρὰ σοῦ προστασίας Ι _,,η --η --.ι "VT.- νυν ηυυυεκυιαῆ οἶστε κελεῦσαι αὐτοῖς σῶμα οἰκείου ἀνδρὸς, ικατά τὴν φ--- ----.---..- π-.ν., »ιι-λιιι.. vus-ww υιτυρυς, κατα την επιδημίαν τοῦ στρατοπέδου τελευτησαντος τόν βίον ;_,---.r-..-.-ν...ρ-..ινιηννυ ιιΑιυιηυνινῐῠς τον pse» sv τῇ Σεβαστείᾳ, προστάγματι δημοσίῳ συγχωρηνι- -νντ-’ν-’τε ”Τʼ“·’Ιίʼ““ νυινιυιγ7Χ“Ρ“ θῆναι κινῆσαιο ἔπειτα μέντοι καὶ τὴν δυνατὴν αύ- _,.--η,.---..- Ι..-..-. σευ-ιι. δυσ υυυυιιην αν- τοῖς παρασχεθῆναι βοήθειαν ἐκ τοῦ δημοσίου δρό- --_,.;,.Γπ-Λ.--,υνη rma-“vsust ιιι ιυυ υημοσιου opo- μου, ωστε εὑρέσθαι τινὰ τῆς μακρᾶς πλάνης διὰ τῆς την, κ-.- -νίσυνσνιι οινυιι. ειμι μυρίας πλανης σια της σῆς μεγαλοφυίας παραμυθίαν. Ταῦτά δὲ ὅτι μέχρι --η Γ.-.-..-τ-....,..νιρ-ιμδνιυυ. suum: υτ οτι μεχρι τῆς μεγάλης διαβήσεται Ἀλεξανδρείας, καὶ τοῖς ,,,,_._,-----., --..-......... ιιηετυυυριιυις, και τοις ἐκεῖ διακονήσει τὸ θαῦμα τῆς σῆς τιμιότητος η ------,--.--- ὶ...Ι,ν vui-er ειη uas τιμιοτητος φανερόν τῇ συνέσει σου, κᾶν ὶγὼ μὴ λέγω. Ἡμεῖς I""r" ‘2' """‘ "'"’ “‘“' '7‘” μη δεῖσθʼ Πμείς τε πρός πολλοῖς οἷς εἰλήφαμεν ἤδη καὶ ταύτην τὴν χάριν ἐναριθμή σομεν.

### English translation (Claude)

To the governor of Sebaste. I perceive that your honor gladly receives our letters, and I know the reason. For, being a lover of the good and ready for beneficence, since we on each occasion provide you with material enough to receive the generosity of your purpose, you run to our letters as containing occasions for good works. So here comes another occasion, one that can receive the marks of your dexterity in all things and at the same time brings with it a herald of your good deeds. For some men from Alexandria have set out, as was proper, for a necessary purpose, one owed in common by all human nature to the departed; they need your protection, so that you may order that the body of a kinsman of theirs, who ended his life at Sebaste at the time of the army's visit, be allowed by public order to be moved; and then that they be given what help is possible from the public post, so that they may find through your magnanimity some consolation for their long wandering. That this will pass even to great Alexandria, and will make the wonder of your honor known to those there, is plain to your understanding, even if I do not say it. And we shall number this favor too among the many we have already received.

### Translation notes

- Letter 306. Much of the scan of this letter is interleaved with garbled characters; the text is translated by sense where the Greek can be read.

### Citation (SBL)

Basil, Ep. 306 (PG 32:1053b–1056b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-306).

## Letter 307

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-307
- Source: PG 32:1056b–1056a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks a friend to settle a dispute between two litigants himself rather than let them go to court, and to support the wronged party if one refuses his decision.

### Greek text

.--πη... νς.,Διωθοῦνται πολλάκις κόίί frti; χρηστὰς διανοίας .m------_-..- "um—un, σινιι tum. ιμιδσαις υιανοιας αι φιλόνεικοι φύσεις, καὶ κρίνουσι καλὸν καὶ χρήσι- , ρ,νη-ν, --η- ττ---νν- www- ιιι-ιι τ mn- ού τό πᾶσι τοῖς ἄλλοις δοκοῦν, κᾶν λυοξζελὲς, ..,κ ν -- --νη- -ν-ηι vum", vvnvv', ινιτ fl Λυσιτελες, the: τό μόνοις αὐτοῖς ἀρέσκον, κᾶν ἐπιζήμιον ᾖ. Τὸ γ,πη-τ πυτ-ι «lu-nn, mw oms-mw- ῃ. ιε δὲ αἴτιον ἄνοια καὶ σκαιότης τρόπων, οὐ προσεχουσα --η --νη ---κ--..υτ σφισι-πυ, νυ ημνυιινυυσι ταῖς παρʼ ίτίρων συμβουλίαις, μόναις δὲ πιστεύουσα , ναι- ---Γ-..ν --Γ-ν---η-ηη τινι-ιι, vc σιιῠιιυυυυα γνώμαις οἰκείαις καὶ τοῖς ὑποπίπτουσι λογισμοῖς. ρ, ι ν, How-..“ η....-.τ νμνηυιινυνι Λυ-Ιιυμυις. Υποπίπτουσι δε οἷς χαίρουσι ο χαίρουσι δὲ οἷς βουρ ην---ν- ν- -.τ Ληιτσννυι ιυιιμννυι υι UH. μυν- λονται. Ὀ δὲ ἃ βούλεται νομίζων λυσιτελῆ, οὐκ ἑστιν η- _ --.-..νυ-...ω νντηιδωυ nuuuuw, υυδι εστιν ἀσφαλὴς τού δικαίου κριτὴς, ἀλλʼ ἔοικε τυφλοῖς ὑπὸ η ν.. --ν νην-..-ν σιμ-..ιη νυνι nunc ινγΛυις υπσ τυφλῶν όδηγουμίνοις, Ἐντεῦθεν καὶ προσπταίει τ Γῆν-- --.,Ιν-Γ..υνι,, υυιιυνιυ aeu πρυσπταιει ζημίαις εὐκόλως ο καὶ τοῦ συμφέροντος διδάσκαλον ν,,ιη----τ ---ηπ-ς nm. ονν υνμγιμνυινε υιυασχυον ῖχει τήν πεῖραν. Τοῦτο νῦν τὸ πάθος ὑπομένει ἰὰ-- η.-..υ-Γπ-...νιν νυν \so; ιυ πανυς υπομενιι ο τῷ παρόντι συνεζευγμένος ἀνδρί. Δέον γὰρ τὴν τί ---τμη --ηνονηρννς κνυμι. μιν. γαρ την κρίσιν ἐπιτρέψαι φίλοις κοινοῖς, μᾶλλον δε παρὰ ι -.-ηε-,ἱππ γυνη, manu” μακινγ us παρα πολλοῖς πολλάκις κριθεὶς, οἷς ἔμελε τοῦ δικαίου καὶ η,.--ηπ----ς ur.-..,, τι, urb-n5 ιυν υιδιυιινυ καί 1:5; ἀληθείας, νῦν ἔδραμεν ἐπʼ ἄρχοντας καὶ τὴν τῶν -..τ..η-.-.πετο συν σνιυνιμιν ιιι αρισντας χαι την των δικαστηρίων κρίσιν, καὶ αἱρεῖται, πολλὰ ζῆμιωθεὶς, ;s,s--_--.‘.-..- nr.-." an. νημιιιυιι, unum“ δυμιωυιις, ολίγα κερδάναι. Δί δὲ παρὰ ἄρχουσι κρίσεις οὐδὲ τὴν ---Ἲη..-Γνκνκη ιιι. ve σινιρυι ειμιυυυι aluo“; υνσε την νίκην ἀζήμιον φέρουσι. Γενοῦ δὴ βοηθὸς, ὦ ---ην...νη-..νυ γυρννυι. ιυυυ \s‘r} υη ρυηυος, ω φίλη κεφαλὴ, μάλιστα μεν ἀμφοτέροις τοῖς κρινοτμη ---Ῐνπηη..ν-...νυνι rbov νιμιγνιιμυις Iun. κρινο- μένοις (εὐσεβὲς γὰρ) κωλύων τὴν εἴσοδον τὴν πρὸς ΓΤ--. \------, ’.τʼ ηυυηνωσ ειμι ιιυῡυυν την προς τον ἄρχοντα, καὶ γινόμενος αὐτοῖς ἀντʼ ἐκείνου διη -Th---..,...π Ιηηηοσνη, usuusu. υιυι usuusu σι- καστής. Εἰ δε ἀπειθεῖ θάτιρος, καὶ μάχεται ταῖς “es”-._- ν-,πη-ν.. "sur", Αυιι μιχιδυιι ταις ψήφοις, σύμπραξον τῷ ἀδικουμένῳ, καὶ πρόσθες ττι--.ι --Γ-..Γηνιυ στ- ιιι-ιυωννμιιυιμ, και προσυες τήν παρὰ σοῦ ροπήν τῷ ζητοῦντι τύχεῖν τῶν δικαίων.

### English translation (Claude)

Without address. Contentious natures often thrust away even good counsels, and judge good and useful not what seems so to all others, even if it is profitable, but what pleases themselves alone, even if it is harmful. The cause is folly and awkwardness of character, which does not attend to the counsels of others, but trusts only its own opinions and the reasonings that occur to it. And there occur to such people the thoughts in which they rejoice; and they rejoice in what they want. But he who thinks what he wants is profitable is not a safe judge of what is just, but is like the blind led by the blind. Hence he easily stumbles into losses, and has experience as the teacher of what is advantageous. This is what is now happening to the one who is engaged in dispute with the present man. For whereas he ought to have entrusted the judgment to common friends, having indeed often been judged before many who cared for justice and truth, he has now run to the rulers and to the judgment of the courts, and chooses to gain little at the price of losing much. For judgments before rulers do not bring even victory without loss. Be a helper, then, dear friend, above all to both the litigants (for it is a pious thing), preventing their access to the ruler and becoming their judge in his place. But if one of them will not obey and fights against the decision, assist the one who is wronged, and add your weight to the one who seeks to obtain his rights.

### Scripture references

- Matt 15:14: allusion, medium confidence
- 1 Cor 6:5: echo, low confidence

### Translation notes

- Letter 307. Much of the scan of this letter is interleaved with garbled characters; the text is translated by sense where the Greek can be read. Allusions: Matt 15:14 (the blind leading the blind); 1 Cor 6:1–6 (disputes before outside judges).

### Citation (SBL)

Basil, Ep. 307 (PG 32:1056b–1056a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-307).

## Letter 308

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-308
- Source: PG 32:1057a–1057b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil renews his request that an official protect the poor people of the village of Capralis.

### Greek text

Δνεπίγραφο ς, ἰπὶ προστασίᾳ. Α Καὶ παρούσης τῆς τιμιότητός σου τοῖς ἀδελφοῖς, τῶν ἀπό τοῦ χωρίου Καπράλεως ἕνεκεν, διελέχθην, καὶ προσήγαγον αὐτοὺς τῇ ύμερότητί σου, παρακαλέσας σε ἔχοντα πρὸ ὀφθαλμῶν τὴν παρὰ τοῦ Κυρίου μισθαποδοσίαν, προίστασθαι αὐτῶν, ὡς πενήτων καὶ καταπονουμένων ἐν ἅπασι. Καὶ νῦν πάλιν δ ιὰ τοῦ γράμματος τὴν αὐτὴν ἀνανεοῦμαι παράκλησιν, εὑχόη μενος τῷ ἁγίῳ Θεῷ καὶ τὴν ὑπάρχουσάν σοι περικράνειαν καὶ λαμπρότητα τοῦ βίου, συντηρηθῆναι, καὶ ἰπὶ μείζονα ἐλθεῖν, ἵνα ἀπὸ μείζονος δυνάμεως πολυτελίστερα ἡμᾶς ἔχῃς εὐεργετεῖν. Ὀτι γὰρ μία ἡμῖν εὐχή ἠ παντὸς τοῦ οἴκου ὑμῶν σωτηρία, ἠγοῦμαι πεπεῖσθαί σε.

### English translation (Claude)

Without address, on protection. When your honor was present I spoke with the brothers about the people from the village of Capralis, and brought them to your gentleness, urging you, keeping before your eyes the recompense from the Lord, to protect them, as people poor and oppressed in every way. And now by letter I renew the same request, praying the holy God that your present distinction and the splendor of your life may be preserved and grow greater, so that from greater power you may do us more lavish kindnesses. For I think you are persuaded that our one prayer is the safety of your whole house.

### Translation notes

- Letter 308.

### Citation (SBL)

Basil, Ep. 308 (PG 32:1057a–1057b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-308).

## Letter 309

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-309
- Source: PG 32:1057b–1057d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends to an assessor a man who has fallen from wealth into poverty, with three children, and is anxious about his tax rating.

### Greek text

’Δνεπίγραφο ς, ἐπὶ ἐνδεεῖ. Β Πάνυ κατέγνων τοῦ ἀδελφοῦ τοῦδε φροντίζοντος ἐπὶ τῇ ἀπογραφῇ τοῦ οἷκου- ὃς γε προλαβὼν τήν ἀναγκαίαν ἀτελειαν ἔχει ἀπὸ τῆς πενίας. Ἀπὸ γὰρ βίον εὐπόρου, οὕτω τοῦ Κυρίου ἐπὶ συμφίροντι τῆς ψυχῆς αὐτοῦ οἰκονομήσαντος, νῦν εἰς τῆν ἐσχάτην πενίαν περιετράπη, ὡς μόλις μεν καὶ τῆς ἐφ, ἡμέραν τροφῆς εὐπορεῖν, ἀνδραπόδου δὲ μηδέ ἑνὸς κατάρχειν, ἀπὸ πολλῶν ὧν πρότερον είχεν ἓν τῇ ἑαυτοῦ δεσποτεία. Τούτῳ τὸ σῶμα περιλελειπται μόνον, καὶ τοῦτο ἀσθενὲς καὶ γηραιὸν, ὡς καὶ αὐτὸς ὁρᾷςο καὶ παῖδες τρεῖς, προσθήκη φροντίδων ἀνδρὶ πένητι. ὀτι μὶν οὖν οὐδὲν ἐδεῖτο τῆς ἡμετέρας πρεσβείας, ἱκανὴν ἔχων τὴν πενίαν δυσωπῆσαι δια τὸ φιλάνθρωπον τοῦ τρόπου, ἀκριβῶς ἠπιστάμην. Ἐπεὶ δὲ δυσάρεστοι οἱ αἰτοῦντες, ἐφοβήθην μήποτε ἔλλιμπάνῃ τι τῶν εἰς αὐτόν ὀφειλομένων, καὶ ἐπέστειλα, εἰδὼς, ὅτι ἠ ἡμέρα αὐτῷ, ἓν ἂν πρῶτον ἴδῃ σου τήν σεμνότητα, ἀρχὴ εὐθύμου βίου πρὸς τὸν μετὰ ταῦτα χρόνον γενήσεται, καὶ δώσει τινα βελτίονα τῶν πραγμάτων αὐτοῦ μεταβολήν.

### English translation (Claude)

Without address, on behalf of a needy man. I quite blamed this brother for being anxious about the registration of his house, since he has already obtained the necessary exemption from his poverty. For from an affluent life, the Lord so arranging it for the good of his soul, he has now been turned to extreme poverty, so that he barely has enough for his daily food, and is master of not a single slave, out of the many he formerly had in his possession. Only his body is left to him, and that weak and old, as you yourself see; and three children, an addition of cares for a poor man. That he needed no plea from us, since his poverty is enough to move you because of the humanity of your character, I knew exactly. But since those who make requests are hard to satisfy, I feared that something owed to him might be lacking, and I wrote, knowing that the day on which he first sees your dignity will be the beginning of a cheerful life for the time to come, and will bring some better change in his affairs.

### Translation notes

- Letter 309.

### Citation (SBL)

Basil, Ep. 309 (PG 32:1057b–1057d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-309).

## Letter 310

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-310
- Source: PG 32:1057d–1060a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks an official to relieve the people of Ariarathia and some kinsmen of his who are heavily burdened.

### Greek text

’Δνεπίγραγος, ὑπὲρ συγγενῶν. Αὐτῷ μοι περισπούδαστον ἦν συντυχεῖν σου τῇ to-yio'mn πολλῶν ἓναενυ πρῶτον μὲν, ὥστε iani ἶ.. μ ι.,ι - -. πμ λαῡσαι τῶν ἐν σοὶ καλῶν δ ιὰ πολλοῦ τοῦ ἄν τῷ μιταξὺ χρόνον· ἔπειτα δὲ, καὶ περὶ τῶν κατὰ ’Δριαραeis» ἀνθρώπων παρακαλέσαι σε· οἶς ἐκ παλαιοῦ enecasse; Ede:st 6 Κύριος ἀξίαν παραμυθίας τῆς σῆς ὀρθότητος τὴν ἐπιστασίαν αὐτοῖς χερνσάμενος. Ἔστι δέ τι καὶ ἕτερον τῶν evntem-ffiἐμῶν πάνυ βεβαρημένοι, καὶ σχεδὸν τὸ mplius- _ τον τῆς Ἀριαραθικῆς ἀπορίας ὑπάρχον· καὶ παρακαλῶ κατα τὸ ἐνδεχόμενον is:er παρὰ τῆς σῆς χρηστότητος, ὥστε φορητὸν τοῦ λωτοῦντα· νέσοαι τοῖς κεκτημένοις.

### English translation (Claude)

Without address, on behalf of kinsmen. I myself was very eager to meet your … for many reasons: first, to enjoy the good things in you after a long interval; and then also to entreat you about the people of Ariarathia, to whom from of old … the Lord, granting them the oversight of your uprightness as a worthy consolation. There is also another matter: … of mine are very heavily burdened, and almost … of the poverty of Ariarathia; and I urge you, as far as your goodness allows, that the … be made bearable for the owners.

### Translation notes

- Letter 310. The scan of this letter is badly garbled, and several words cannot be read ("…"). Ariarathia was a town in the Sargarausene, east of Caesarea.

### Citation (SBL)

Basil, Ep. 310 (PG 32:1057d–1060a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-310).

## Letter 311

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-311
- Source: PG 32:1060b–1060c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, though sure of the official's fairness to all, commends a man whose household has been burdened by public services.

### Greek text

Πρωτεύοντι. Πολλὰς ἡμῖν ποιοῦσι τὰς ὶπιοτολὰς πρὸς τὴν σήν τιμιοτητα οἱ ταῖς διαβεβαιώσεσιν ἡμῶν μὴ προσέχοντες, ἀλλʼ ἴδιον τι καὶ ἐξαίρετον ἐν τοῖς ἂν· τὼν ἐπιζητοῦντες. Πάλαι γὰρ ήμιῐς αὐτοῖς διεμαρτυράμεθα,·ὄτι οὕτως ἔσῃ κοινὸς καὶ ἶσος τῶν δικαίων ἡμῖν φύλαξ, ὥστε μηδένα πλέον ἔπιζητῆσαί fl τῡν εἰς φιλανθρωπίαν, ἐὰν μή που ὑπερβάλῃ τῇ ἀπληστίᾳ Ὀμως δὲ πληροφοροῠντες τόνδε, ἑδώδιαμεν αὐτῷ τὴν ἐπιστολὴν, συνιστῶντές σοι τὸν ἄνδρα, καὶ παρααλοῦντες καλῶς τε αὑτὸν ἰδεῖν, καὶ διὰ τὸ pompm]..- χ κέναι αὐτοῦ τὸν οἶκον ἐπὶ ταῖς λειτουργίαις, τις ἇνδρχομένης αὐτόν παραχλησεως ἀξιῶσαι.

### English translation (Claude)

To a leading citizen. Those who do not attend to our assurances, but seek something special and exceptional above the rest, make our letters to your honor numerous. For we testified to them long ago that you would be so common and equal a guardian of the rights of us all that no one would seek more in the way of kindness, unless perhaps he went beyond bounds in insatiability. Nevertheless, to satisfy this man, we have given him the letter, commending him to you and urging you to look on him kindly, and, because his house has been … in public services, to deem him worthy of the consideration befitting him.

### Translation notes

- Letter 311. A word describing the man's house is garbled in the scan ("…").

### Citation (SBL)

Basil, Ep. 311 (PG 32:1060b–1060c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-311).

## Letter 312

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-312
- Source: PG 32:1060c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks a tax assessor to help a man treat fairly in the census.

### Greek text

Κηνσίτορι. Οἶδας τὰς ἐχ τῶν ιὴνσων καὶ infmia; καὶ βλάβας, τὰς γινομένας τοῖς ἀνθρώποις, Ὥστε σύγγνωθι τῷδε πολλὴν ποιησαμένῳ σπουδὴν μήδεμίαν μεῖναι βλάβην, καὶ σνναρασθαι αὐτῷ κατὰ, δύναμιν πρὸςτό δίκαιον προθυμήθητι.

### English translation (Claude)

To a censitor. You know the losses and damages that come to people from the censuses. So pardon this man, who has taken great pains that no damage should remain, and be eager to help him as far as you can toward what is just.

### Translation notes

- Letter 312.

### Citation (SBL)

Basil, Ep. 312 (PG 32:1060c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-312).

## Letter 313

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-313
- Source: PG 32:1060d–1061b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks a tax assessor in Galatia, whose appointment he had once regretted, to use his office well and to lighten the assessment of the house of Sulpicius, to whom Basil owes many favors.

### Greek text

Κηνσίτορι. Οὐκ ἔστι πόρρωθεν ἰδεῖν τὰς οἰκονομίας τοῦ Θεοῦ· ἀλλʼ ὑπὸ μικροψυχίας οἱ ἄνθρωποι πρὸς τὸ ἐν ποσὶν ἀποβλέπομεν· καὶ πολλάκις. ἰπὶ ἀγαθὸν πέρας ἀγόμενοι δυσχεραίνομέν, ἀνεχομένου illi! τῆς ἀμαθίας τοῦ πάντα ἐν τῇ ἑαυτοῦ σομᾳὴοικοῦντος Δεσπότου. Μέμνησαι ’γὰρ δήπου MU!”χιράναμιν τότε. πρὸς his ἅπιτεθιῖοξρ ἦξᾷ ippon-ida, deuia; παριλάέομιν τῶν φίλων, ,λη. αὐτῶν ἀπώσασθαι τὴν ἐπήρειαν. Οὕτω γὰρ ὠνομάζομεν τὸ πρᾶγμα. Ἀλλὰ νῦν ὁρᾶς ὁποῖα τὰ παρόντα. Παρέσχε γάρ σοι ὁ Θεὸς ἀφορμὴν τοῦ τὴν καλοκαγαθίαν τῶν τρόπων εὶς φανερὸν ἀγαγεῖν, καὶ παντὶ τῷ ἐφεξῆς βίῳ ἀγαθῆς μνήμης ἀφορμὰς ἐναφεῖναι. Ὀποῖαι γὰρ ἂν ὦσιν αἱ ἀποτιμήσεις αὗται, τοιαῦται καὶ αί ἐπʼ αὐταῖς μνῆμαι παρὰ τῶν ἐπιγινομένων διασωξεσθαι πεφύκασιν. Ἐπεὶ δε οὐδὲ εὐχομένοις Γαλάταις ὑπῆρξεν ἂν φιλανθρωποτέρου ἤθους ἐπιτυχεῖν, ἀκριβῶς ἐγὼ πέπεισμαι. Ἔχω δὲ οὐ Γαλάτας μακαρίζειν τῆς σῆς ἐπιστασίας μόνον, ἀλλὰ καὶ αὐτὸς ἐμαυτόν.’ Ἔστι γὰρ κάμοὶ οἶκος ἐν Γαλατίᾳ, καὶ οἱκων γε ὸ λαμπρότατος σὺν Θεῷ, εἰς ὃν εἰ τύχοιμι παρὰ σοῦ τινος βοηθείας (τεύξομαι δε ἕως ἂν ἡ φιλία τὴν οἰκείαν ἰσχὺν ἔχῃ), μεγάλην εἵσομαι τῷ Θεῷ τὴν χάριν. Εἰ οὖν τις λογος παρὰ τῇ τιμιότητι τῆς ἐμῆς φιλίας, ὁμολογουμένην τινὰ ὠφελειαν παρασχέσθαι τῷ οἴκῳ τοῦ Θαυμασιωτάτου ἄρχοντος Σουλπικίου, ἡμῶν ἕνεκεν παρακλὴθητι · ὥστε ὑφελεῖν τι τῆς νῦν οὔσης ἀπογραφῆς, μάλιστα μὲν ἀξιόλογον, καὶ τῆς σῆς μεγαλονοίας ἄξιον, προσθήσω δὲ, ὅτι καὶ τῆς ἡμετέρας πρεσβείας τῶν ἀγαπώντων σε · εἰ δὲ μὴ, ἀλλʼ ὅσον οἶ τε καιροὶ συγχωροῦσι, καὶ ἡ τῶν πραγμάτων ἐπιδέχεται φύσις · πάντως δε ὑφελεῖν, καὶ μὴ ἐᾶσαι ἐπὶ τῆς ταυτότητος · ὥστε ἡμᾶς μυρίων ὧν ἔχομεν παρὰ τοῦ ἀγαθοῦ ἄρχοντος εὐεργεσιῶν μίαν χάριν ταύτην διὰ τῆς σῆς σεμνότητος ἀντεκτίσαι.

### English translation (Claude)

To a censitor. It is not possible to see the dispensations of God from afar; but through pettiness of soul we men look at what is at our feet, and often, while being led to a good end, we are vexed, and the Master who orders all things in his wisdom bears with our ignorance. For you surely remember how vexed we were then at the burden laid upon you, and how we called upon our friends to drive away the abuse; for so we called the matter. But now you see what the present situation is. For God has given you an occasion to bring the nobility of your character into the light, and to leave grounds for good remembrance to all the life that follows. For as these assessments are, such naturally are the memories of them preserved by those who come after. That not even the Galatians, had they prayed for it, could have obtained a more humane character, I am exactly persuaded. And I can count blessed not only the Galatians for your administration, but myself as well. For I too have a house in Galatia, and a most splendid house, by God's grace; and if I obtain some help for it from you (and I shall obtain it, as long as friendship keeps its own strength), I shall give great thanks to God. If, then, my friendship has any weight with your honor, be persuaded for our sake to provide some acknowledged benefit to the house of the most admirable ruler Sulpicius: to take something off the present registration, preferably something considerable and worthy of your magnanimity, and, I will add, worthy of the plea of us who love you; but if not, then as much as the times allow and the nature of the matter admits; but in any case to reduce it, and not to leave it the same; so that through your dignity we may repay with this one favor the countless kindnesses we have received from that good ruler.

### Translation notes

- Letter 313. The second sentence is garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 313 (PG 32:1060d–1061b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-313).

## Letter 314

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-314
- Source: PG 32:1061c–1064a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends greetings by a devoted servant and asks the recipient to show him kindness.

### Greek text

’Δνεπίγραφος, ἐπὶ οἰκέτῃ. Καὶ πῶς ἔμελλον ἐγὼ γραμμάτων οἰκείαν ἀφορμὴν παρόψεσθαι. καὶ μὴ προσερεῖν τὴν σὴν τιμιότητα, τοῦδε πρὸς ὑμᾶς ἀφικνουμένου ; Ὃς ἐξήρκει μεν καὶ αφʼ ἑαυτοῦ εἰπεῖν τὰ ἡμέτερα, καὶ τὴν τῆς ἐπιστολῆς ἀποπληρῶσαι χρείαν · ἠβουλήθη δὲ καὶ γραμμάτων διάκονος γενέσθαι, διὰ τὸ σφόδρα ἡμᾶς ἀγαπᾷν, καὶ ἐξ ὅλης-ψυχῆς προσκεῖσθαι ἡμῖν. Παντὶ τρόπῳ καὶ τὰ ὑμέτερα ῥήματα ἐπικομίζεσθαι βούλεται, καὶ ὑμῖν διακονεῖσθαι, Ἐδώκαμεν οὖν αὐτῷ τὴν ἐπιστολὴν, διʼ ἧς πρῶτον μεν ὑμῖν εὐχόμεθα πάντα τὰ ἀγαθὰ, άτε ὁ βίος οὗτος ἔχει, καὶ ὅσα τὸν ἓν ταῖς ἐπαγγελίαις μακαρισμὸν ἀποκείμενα φυλάσσει · ἔπειτα καὶ δεόμεθα τοῦ ἁγίου Θεοῦ οἰκονομη θῆναι δεύτερον ἡμῖν τήν συντυχίαν ὑμῶνρ ἕως ἐσμὶν ὑπὲρ γῆς. Τὴν δὲ εἰς τὸν «peck ρῂμένον ἀδελφὸν ἀγάπην ὅτι πολυπλασιάσης ἡμῶν anκεν, οὐχ ἁμφιβάλλω. ’Ὥστε παρακλήθητι ἔργῳ αὐτῷ παρασχέσθαι τὴν πεῖραν.

### English translation (Claude)

Without address, on behalf of a servant. And how could I overlook a fitting occasion for a letter, and not address your honor, when this man is going to you? He could indeed have told you our affairs by himself and filled the need of a letter; but he wished also to become the bearer of a letter, because he loves us greatly and is devoted to us with his whole soul. In every way he wishes both to bring back your words and to serve you. So we have given him this letter, through which, first, we pray for you all the good things that this life holds, and all that the blessedness stored up in the promises keeps; and then we ask the holy God to arrange a second meeting with you while we are still on earth. That for our sake you will multiply your love for the aforesaid brother, I do not doubt. So be persuaded to give him proof of it in deed.

### Translation notes

- Letter 314.

### Citation (SBL)

Basil, Ep. 314 (PG 32:1061c–1064a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-314).

## Letters 315, 316

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-315
- Source: PG 32:1064a–1065a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends a kinswoman who has charge of orphans and a burdensome estate, and in a second short letter commends an oppressed man.

### Greek text

Ἀνεπίγραφος, ὑπὲρ συγγενοῦς. Πάνυ πεπεισμένος μηδὲν διαμαρτήσεσθαι περὶ ὧν ἃν μετὰ τοῦ δικαίου παρακαλέσω τὴν τιμιότητοξ σου, προθύμως ἦλθον ἐπὶ τὸ δοῦναι τὴν ἐπιστολὴν τῇ κοσμιωτάτῃ τῇδε ὀρρανῶν προεστώση, καὶ οὶκίαν οἰκούσῃ ὕδρας τινὸς πολυκεφάλου χαλεπωτέραν. Ἐπὶ πᾶσι δί τούτοις ὑπάρχει ἡμῖν τὸ καὶ οἰκείως ἔχειν αλλήλοις xui-(2760c. Διὸ παρακαλοῡμέν σου τὴν εὐγένειαν, καὶ ἡμᾶς τιμῶντα, καὶ τῷ πάππῳ τῶν ὀρφανῶν τὴν ὀφειλομένην ἀποσώζοντκ τιμὴν, παρασχέσθαι τινὰ βοήθειαν ν ὥστε φορητὴν τοῦ λοιποῦ τὴν κτῆσιν αὐτοῖς καταστῆσαι, Ἂνεπίγραφος, ὑπὲρ κατ-απονουμένου. Πάνυ πιπεισμένος μηὸἱν δεῖσθαι γραμμάτων τοὺς πρὸς τὴν σὴν χρηστότητα ἀφικομένους, διὰ τὸ πλεῖον ποιεῖν ἐκ τῆς τοῦ τρὸτου καλοκαγαθίας ἢ ὅσον ἄν τις παρααλέσας προτρέψαιτο σε πρὸς τὸ ἀγαθὸν, ὅμως, διὰ τό καθʼ ὑπερβολήν φροντίζειν τοῦ υἱοῦ τοῦδε, ἐπιστεῖλαι τῇ καιθαρᾲ σου καὶ ἀδόλῳ ψυχῇ προήχθην, συνιστῶν σοι τὸν Σ ἄνδρα, καὶ παρακαλῶν, ὶν οἷς ἆν δυνατόν, παρασχίσθαι αὐτῷ εἰς τά προκείμενα τὴν κατα δύναμιν σοι ἔπικουρίαν. 'Ori δὲ οὐδενὸς ἐτέρου δεηθήσετηπροπσξτου, σοῦ καταξιώσαντος πασῃ δυνάμει ἢν ἔδωκέ σοι 6 Κύριος, χρήσασθαι εἱς τὴν ὑπὲρ αὐτῷ προστασίαν, iapiβὡς ἐπίσταμαι. τόνδε, ὃν καὶ παρακατατιθέμεθά σοι, καὶ ἀξιοῦμεν λαβεῖν τινα αὐτὸν τῆς τῶν γραμμάτων ἡμῶν δια· κονίας αἵσθη σιν.

### English translation (Claude)

Without address, on behalf of a kinswoman. Being fully persuaded that I shall not fail in anything I justly ask of your honor, I have gladly given this letter to this most decorous lady, who has charge of orphans and dwells in a house worse than some many-headed hydra. On top of all this, we are also related to one another by family. Therefore we urge your nobility, both honoring us and preserving the honor due to the grandfather of the orphans, to give her some help, so as to make their property bearable for them from now on. [Letter 316] Without address, on behalf of an oppressed man. Being fully persuaded that those who come to your goodness need no letters, because from the nobility of your character you do more than anyone could urge you to do for good by his exhortation, yet, because of my exceeding care for this son, I was led to write to your pure and guileless soul, commending the man to you and urging you, where it is possible, to give him what aid you can for his present business. That he will need no other patron, if you deign to use all the power the Lord has given you in protecting him, I know exactly. … this man, whom we also commend to you, and we ask that he receive some sense of the service of our letter.

### Translation notes

- Staged ref 315 holds Letter 315 and, from "[Letter 316]", Letter 316, both without address. The last sentence ("… this man, whom we also commend to you …") does not follow from Letter 316 and appears to be the end of another short letter of commendation whose beginning is lost in the scan ("…"); it cannot be identified with certainty.

### Citation (SBL)

Basil, Ep. 315 (PG 32:1064a–1065a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-315).

## Letter 317

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-317
- Source: PG 32:1065a–1065b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends a fellow countryman in need of help.

### Greek text

Βασιλείου, ἀνεπίγραφος, ὑπὲρ πατριώτου. Τοὺς ἐκ τῆν πατρίδος ἡμῶν ἀφικομένους συνίστησί σοι αὐτὸ τῆς πατρίδος δίκαιον· εἰ καὶ ὅτι τῇ τοῦ τρόπου χρηστότητι πάντας ὑπὸ τὴν ἑαυτοῦ ἄγεις πρόνοιαν, τοὺς ὁπωσοῦν δεομένους τινὸς ἀντιλήψεως. Καὶ τὸν ἐγχειρίζοντα τοίνυν τὴν ἐπιστολὴν τῇ κο- ’σμιὸτητί σου, τὸν υἱὸν τοῦδε, δέξαι, καὶ ὡς πατριὼτην, καὶ ὡς δεόμενον ἀντιλήψεως, καὶ ὡς παρʼ ἡμῶν συνιστάμενόν σοι· καὶ ἐκ πάντων τούτων ἓν αὐτῷ ὑπαρξάτω, τυχεῖν τῆς ἐνδεχομένης παρά σοῦ βοηβοείας εἰς τά προκείμενα. Δῆλον δε, ὅτι ἐπὶ τοῖς ἀγαθοίς ἔργοις αἱ ἀνταποδόσεις, οὗ παρʼ ἡμῶν τῶν μισ κρῶν, ἀλλὰ παρὰ τοῦ Κυρίου, τοῦ τὰς ἀγαθὰς προαιρέσεις ἀμειβομένου.

### English translation (Claude)

Basil, without address, on behalf of a fellow countryman. The very claim of our homeland commends to you those who come from it, even though in the goodness of your character you bring under your care all who in any way need help. So receive this son, who is handing the letter to your decency, both as a fellow countryman, and as one who needs help, and as commended to you by us; and out of all these let this one thing be his: to obtain from you what help is possible for his business. It is clear that the recompense for good works comes not from us small people, but from the Lord, who rewards good purposes.

### Translation notes

- Staged ref 316 is Benedictine Letter 317.

### Citation (SBL)

Basil, Ep. 317 (PG 32:1065a–1065b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-317).

## Letter 318

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-318
- Source: PG 32:1065b–1065c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil commends a stranger from abroad to an official, asking him to introduce him to the governor or help him through the magistrates.

### Greek text

Ομοὶως ὑπὲρ ξένου. Κατά πόδας τῆς ἀναχωρήσεώς σου ἐπέστη ἡμῖν ὀ υἱὸς οὗτος ὀ την ἐπιστολήν σοι ταύτην ἀποδιδοὺς, χρείαν ἔχων, ὡς ἀνὴρ ἐν ἀλλοδαπῇ διάγων, πάσης τῆς ποιρά τῶν Χριστιανῶν ὀφειλομένης τοῖς ξένοις παραμυθίας. Τό μέν οὖν πρᾶγμα οὗτος σοι ἒναρ γέστερον διηγήσεται· τὴν δὲ βοήθειαν αὐτὸς παρέξεις, τὴν σοι κατά δύναμιν, καὶ ἀναγκαίαν τοῖς προκειμένοις. Ἐἀν μὲν οὖν παρῇ ὁ ἡγεμὼν, αὐτὸς ξεναγήσεις πρὸς αὐτὸν δηλονότι. Ἐπεὶ διὰ τῶν πολιτευομένων παρέξεις αὐτῷ re σπουδαζόμενα, Οὐ γὰρ μικρῶς μοι μέλει τὸ πάντα αὐτὸν κατά γνώμην πράξαντα ἐπανελθεῖν.

### English translation (Claude)

Likewise, on behalf of a stranger. On the heels of your departure there came to us this son who delivers this letter to you, needing, as a man living in a foreign land, all the comfort that Christians owe to strangers. He will tell you the matter more clearly himself; but you will provide the help, as far as you can and as his business requires. If the governor is present, you will clearly introduce him to him yourself; otherwise, you will obtain what he is eager for through the magistrates. For I care not a little that he return having accomplished everything according to his wish.

### Scripture references

- Matt 25:35: echo, low confidence

### Translation notes

- Staged ref 317 is Benedictine Letter 318. Allusion: Matt 25:35 (welcoming strangers).

### Citation (SBL)

Basil, Ep. 318 (PG 32:1065b–1065c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-318).

## Letter 320

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-320
- Source: PG 32:1065d–1068b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends greetings by a man returning after a fruitless year spent trying to recover a debt left in a bishop's will, testifies to his diligence, and asks for news of the Churches.

### Greek text

Ἀνεπίγραφος, ἐπὶ προσηγορίᾳ. Διά μακροῦ ἡμῖν ὑπῆρξε προσειπεῖν τὴν τιμιότητά σου, τῷ τὸν ἀνακομίζοντος τὰς ἀποκρίσεις πολύν χρόνον ἐνδιατρίψαι τῇ ἡμετέρᾳ, καὶ ἀνδράσι καὶ πράγμασι δυσχερεστέροις περιπεσεῖν. Ἐνιαυτὸν γὰρ ὅλον ἀπεξενὼθη τῆς ἐνεγκούσης. ’Δπάταις ἀνθρώπων καὶ διαλύσεσιν ὑπαχθεὶς, εἰ τῆς παρού σης αὐτῷ κακουργίας κρατήσειε, τοῦ παντὸς περιέσεο-θαιέ ὀψε τοῦ κεφαλαίου τῆς ζημίας ἐπῄσθετο, ἐν τῇ κοιτά μικρὸν ἀπάτη τῆς αἰσθήσεως κλεπτομένης. Ἐπεὶ οὖν ἐπάνεισι, τῶν τε τοῦ ἀέρος ὀχληο ρῶν καὶ τῆς τῶν ἀνδρῶν μεχθηρίας ἀπαλλαγεὶς, ἀσπαζόμεθα σε διʼ αυτοῦ, παρακαλοῦντες μεμνῆσθαι ἡμῶν ἐπὶ τῶν προσευχῶν (πολλῆς γὰρ τῆς ἐκ τῶν εὐχῶν βοηθείας δεόμεθα), καὶ ἅμα σημαίνομεν, ὅτι οἱ ὑπεύθυνοι καταλειφθέντες πρὸς τὴν τοῦ ὀφλήματος ἔκτισιν παρὰ τοῦ μακαρίου ἐπισκόπου, ἐπιμνησθέντπ ἐν ταῖς διαθήκαις αὐτοῦ τε τοῦ χρέους, καὶ ὅθεν προσῆκεν ἐκτισθῆναιμε), καὶ διὰ τίνων, ὑπεριδόντες τῶν φιλικῶν ὑπομνήσεων, τὰς ἐκ τῶν δικαστηρίων ἀνάγκας ἐκδέχονται. Διό ἄπρακτος ἐπανῆλθεν ὁ ἑταῖρος ἡμῶν, καὶ ταῦτα αὐτά ἠξίωσεν αὐτὸν παρʼ ἡμῶν μαρτυρηθῆναι, ὡς μή ἁργίας μηδὲ ῥᾳθυμίας ἔγκλημα σχεῖν παρὰ τῇ τιμιότητί σου. Ταῦτα εἰς τοσοῦτον. Τὰ δὲ τῶν Ἐκκλη-’ σιών ὅπως εχει, εἴτε συγκεχώρηται μένειν ἐπί τῆς ὁμοιότητος, sire καὶ πρὸς τὸ χεῖρον ἐκπέπτωκεν, ἦ τίνα ἐλπίδα τῆς ἐπὶ τὸ βέλτιον ἔχει μεταβολῆς, γνωρίσαι ἡμῖν διὰ τινὸς τῶν γνησίων ἀδελφῶν καταξίωσον.

### English translation (Claude)

Without address, a salutation. It has been a long time before we could address your honor, because the man bringing back the replies spent a long time in our parts and met with rather difficult men and affairs. For he was away from his homeland a whole year. Led on by men's deceits and evasions, thinking that if he overcame the present villainy he would gain everything, he perceived the sum of his loss only late, his perception being stolen from him little by little by the deceit. Since, then, he is returning, freed from the troubles of the weather and the wickedness of men, we greet you through him, urging you to remember us in your prayers (for we need much help from prayers); and at the same time we inform you that those who were left liable by the blessed bishop for paying the debt (he mentioned in his will both the debt and from what source and by whom it should be paid) have disregarded friendly reminders and are waiting for compulsion from the courts. Therefore our friend has returned without success, and asked us to testify to these very things for him, so that he may not incur a charge of idleness or negligence with your honor. So much for this. As for how the affairs of the Churches are, whether they have been allowed to remain as they were, or have fallen into worse, or what hope they have of a change for the better, deign to let us know through one of the genuine brothers.

### Translation notes

- Letter 320.

### Citation (SBL)

Basil, Ep. 320 (PG 32:1065d–1068b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-320).

## Letter 321

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-321
- Source: PG 32:1068b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Only the heading and first words of this letter to Thecla are given here.

### Greek text

Θὲκλῃ. Τὸ παριππεῦσαν ἔτος, κ. τ. λ.

### English translation (Claude)

To Thecla. "The year that has ridden by," and so on.

### Translation notes

- Letter 321. Migne prints only the first words ("The year that has ridden by," etc.), because the letter is found among those of Gregory of Nazianzus, to whom it is usually attributed.

### Citation (SBL)

Basil, Ep. 321 (PG 32:1068b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-321).

## Letter 322

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-322
- Source: PG 32:1068b–1069a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil explains why he delayed his reply and invites a friend and his wife to spend Easter with him.

### Greek text

’Δνεπίγραφο ς, ἐπὶ φίλῳ συμπασχάσαι. Δεξάμενος τὰ γράμματα τῆς σῆς τιμιότητος ἣσθην, ὡς εἰκὸς, καὶ εὖχαρίστησα τῷ Κυρίῳ, καὶ προθύμως εἶχον ἀντιφθέγξασθαι, ἐάν τις κατά καιρὸν περὶ ἀντι-γράφων ὑπέμνησε· τὸ γὰρ πρᾶγμα ὑπὲρ οὗ ἐπέταξας ἡμῖν, χρόνῳ ἐλάμβανε τὴν κα·τοὶστασιν. Οὐκ ἐνῆν δὲ πρὸ τοῦ πέρατος ἀσφαλες οὐδὲν ἀποκρίνασθαι. Αὕτη ἡ αἰτία τῆς σιωπῆς ἡμῶν· οὐ γὰρ δὴ ῥᾳθυμία, οὐδὲ ἄγνοια τοῦ προσήκοντος. Εἰ γὰρ καὶ ὅλως ἦμεν ῥᾴθυμοι, ἐσπουδάσαμεν πάντως ἐπὶ τῆς σῆς τιμίὸτητος συσκιάσα. ἡμῶν τὰ ἐλαττωματα. Νῦν δὲ οὐκ ἔστιν ἡμῶν ἐπιλαθέσθαι σου οὔδε τὸ βραχύτατον (ἦ πρότερον οἶν τις ἑαυτὸν ἀγνοήσειεν)· ἀλλὰ κᾶν ἐπιστελλωμεν, κᾶν μὴ, ἓν ιδρυμένον σε ταῖς. καρὸ ιαις ἑαυτῶν περιφέρομεν, καὶ πρὸς τὴν μακρὰν ἀπόλειψιν τοῦ χειμῶνος οὕτω δυσκόλως ἔχομεν, ὥστε εὔχεσθαι, εἰ μὴ αὐτῷ σοι δυνατόν, διὰ τὰς ἀκουομένας ἀσχολίας, καταλιπεῖν τοὺς ἀγροίκους, ἡμῖν ἐγγενέσθαι πρόφασιν ἐπιστῆναι τοῖς τόποις, καὶ τῆς ἀληθινῆς εὐσταθείας τῶν σῶν τρόπων καὶ τῆς κοσμιότητος ἀπολαῦσαι, Πάντων δὲ τὴν σωτήριον ἡμέραν τοῦ Πάσχα μεθʼ ἡμῶν ποιῆσαι προθυμηθήσῃ, μετὰ τῆς κοσμιωτάτης συμβίου σου, ἧν καὶ προσαγορεύομεν διά σοῦ, καὶ παρακαλοῦμενι συμπιρᾶξαι ἡμῖν εἰς τὸ ἕπεῐξαί σε πρὸς η μᾶς.

### English translation (Claude)

Without address, inviting a friend to keep Easter together. When I received the letter of your honor I was pleased, as was natural, and gave thanks to the Lord, and I was eager to reply, if anyone had reminded me in good time about replies; for the matter you charged us with was taking time to be settled, and it was not possible to give any safe answer before its end. This is the cause of our silence; not idleness, nor ignorance of what is fitting. For even if we were idle in every other way, we would surely have taken pains to cover our faults before your honor. But it is not possible for us to forget you even for a moment (sooner would one be ignorant of oneself); but whether we write or not, we carry you about settled in our hearts, and we are so distressed at our long separation during the winter that we pray, if it is not possible for you, because of the occupations we hear of, to leave the country people, that some occasion may arise for us to visit those places and enjoy the true steadiness and decency of your character. Above all you will be eager to keep the saving day of Easter with us, with your most decorous wife, whom we greet through you, and whom we urge to join us in hastening you to us.

### Translation notes

- Letter 322.

### Citation (SBL)

Basil, Ep. 322 (PG 32:1068b–1069a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-322).

## Letter 323

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-323
- Source: PG 32:1069a–1069c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Philagrius for his letter, prompted by the flight of some of his slaves, asks him to write often and at length, and reports that he has written to the local chorepiscopus about the matter.

### Greek text

Φιλαγρίῳ ’Δρκήνῳ Χάρις τῷ ἁγίῳ Θεῷ· ὀὗ ἀρ τᾶν εἴποιμι χάριν ιιυιμιι» υτ- νιιιιτ- νοτ -ν *Τ ιπν η. ἔχειν τοῖς ἠδικηκόσι σε, ὅτι μοι γεγόνασι γραμμάτων Exsul ".065 σιυυυιωινι νο,...- rw- l-,-----_ ΗΠ.. ὑπόθεσις. Ἀλλʼ ὃ πανταχόθεν εὐεργετῶν ἡμᾶς Κύριος U'uuveusg. nun ν μνη.ν.Λ.νν-, ---Γ-,,-- τίη,, Ι _ οἶδε καὶ διὰ τῶν λυπηρῶν πληροῦν πολλάκις τὰς παρακλήσεις. Ὀθεν καὶ ἡμῖν τὴν εἰκαιότητα τῶν ἀποδράντων σε, εὐφροσύνης ἐποίησεν ἀφορρ Iuv υιιιυυμυυιυιη νο κιαι, -νΠ---νηη -.-π-.--τ --Ῐ Ἰ, μήν. Ἀλλά γράφοις ἡμῖν διὰ πάσης προφάσεωςο μην· ιυυιυι nm?“ ἀιʼ-υ νη- --πνιν -τ-τν-ν-βτ τοιαῦτα γράφων, οὕτω μὲν ἀπὸ χρηστῆς γνώμης, “mw” li‘“Y“"" "'- r'" μεθ-υτ- σ. "7 οὕτω δὲ ἀπὸ γλώττης κεκαθαρμένης. Καὶ γὰρ εἰ μή φαμεν προσποιεῖσθαι τὸ ἐν τῇ λέξει τερπνὸν, ἀλλʼ οὖν φυσικῶς πως κατακηλούμεθα παρʼ αὐτοῦ, καὶ ἄγετε ἡμᾶς, οἰτόν λόγον χαρίεντες, ὥσπερ οἱ τὰς μελίσσας διὰ τῶν κρουμάτων. Πολλοίς γε οὖν πέμπε τὰς ἐπιστολὰς, καὶ μακρὰς ὡς ἔνι μάλιστα· οὐ γὰρ δὴ ἀρετὴ ἐπιστολῆς ἡ βραχύτης, οὐ μᾶλλον γε ᾖ ἀνθρώπου. Γράφε δὲ ἡμῖν τά τε κατὰ τὸν οἶκον, ὅπως διάκειται, καί αὐτὸ σοι τὸ σῶμα ὅπως ὑγείας ἔχει· καὶ, εἰ τὰ τῶν Ἐκκλησιῶν ἡσυχάζει· μελει γάρ σοι καὶ τούτων καλῶς ποιοῦντι. Καὶ μέντοι καὶ εἴ τις δύναμις συμπονεῖν τῇ εἰρήνῃ καὶ τῇ ἑνωσει τῶν διεστηκότων, μὴ παραιτοῦ. Ὀ δε χρηστὸς Κυριακὸς ἥψατο πρότερον τῆς σπουδῆς, καὶ τότε ἡμῖν ἀπέδωκε τὴν ἐπιστολήν · ἐπὶ δε τὰ λείψανα τοῦ υυηυωοιῠ up sanun"...-...η ν- \--,..τ..-Ἴ----η --ν πράγματος ἔσχε συναιρομένους, τὰ ἡμῖν δυνατοί. ’Ψυιγμυιιυε ευισ *νʼνηιητου--νη υτ "r‘" Ἐπιστιίλαμεν γὰρ τῷ χωρεπισκόπῳ τῶν τόπων ° ὃς 1:41qu ιδυιυιμιιι (ur,τι Λψισυιυννπνσυτ...ἓν.-η-η _, ἐὰν ποιήσῃ τι τῶν προστεταγμένων, αὐτὰ γνωρίσει τα πράγματα.

### English translation (Claude)

To Philagrius Arcenus. Thanks be to the holy God; I would almost say that thanks are due to those who wronged you, because they became an occasion for a letter to me. But the Lord who benefits us on every side knows how often to fulfill his consolations even through grievous things. Hence he has made even the rashness of those who ran away from you an occasion of gladness for us. May you write to us on every pretext, writing such things, from so kind a mind and from so pure a tongue. For even if we say that we do not affect delight in style, yet somehow we are naturally charmed by it, and you, graceful in speech, lead us as those do who lead bees by striking cymbals. So send many letters, and as long as possible; for brevity is no more the virtue of a letter than of a man. Write to us about your household, how it is, and how you yourself are in bodily health; and whether the affairs of the Churches are at peace; for you care for these too, as is right. And if you have any power to help toward peace and the union of those who are divided, do not refuse. The good Cyriacus first took up the matter, and then gave us your letter; for what remained of the business he had us as helpers, as far as we could. For we wrote to the chorepiscopus of those parts; and if he does any of what he was charged with, the facts themselves will make it known.

### Scripture references

- 2 Cor 1:4: echo, low confidence

### Translation notes

- Letter 323. Parts of the scan are interleaved with garbled characters; the text is translated by sense where the Greek can be read. Allusion: 2 Cor 1:3–4 (consolation).

### Citation (SBL)

Basil, Ep. 323 (PG 32:1069a–1069c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-323).

## Letter 324

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-324
- Source: PG 32:1069c–1072b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks the physician Pasinicus for writing at once and warns him that a certain Patricius is persuasive in words but not sincere in deeds.

### Greek text

Πασινίκῷ ἰατρῷ. Δεῖγμα τοῦ μὴ παρέρζγως δεῖ ἔχειν περὶ ἡμᾶς ""’I£""\"’I ’τʼ ι--Ἰ "'T‘t’r - ιν ι -ι - τὸ εὐθὺς ἀπʼ αὐτῶν, ὡς εἰπεῖν, τῶν θυρῶν τῆς εἰσ ὁδου προσφθέγζχεσδαι Ἐστι Ιμὲν ουν κα "" μʼ] "t'"r"ll"'"' ’τυσ- ν ι αὐτὸ σπουδῆς ἄξιον, τὸ ἐντυχεῖν γράμμασι φιλικοῖς ..-η -..----., "1---, -- - ν ι _ ἑδιν δὲ καὶ τὴν ἐπὶ τοίς μεσγΙ;.ἷσ“ι·οιʼςι ipsum» ἀνύη τε γραφόμενα, πολλῷ πλιιονος ἄξια γίνεται dum, ' Εὖ τοίνυν ἲσθι, ὡς ὁ τὰ πάντα ἄριστος ἀνὴρ Πατρίκιος τοσαῦτα ὶπὶ τῶν χειλέων αὐτοῦ τῆς πειθοῦς φέρει φάρμακα, ὥστε μὴ ὃτι σὺ ἰπἐστειλας, ἀλλὰ κᾶν Σαυρομάτην τινὰ ἧ Σκύθην λάβῃ, πείσαι ᾶν ῥᾳδίως πιρὶ ὧν ἕθιλήσειιν. Οὐ μῦν ἀπὸ καρδίας ἔστι τὰ τῆς εὐφροσύνης iuba ῥήματα. Πάλαι γὰρ ἐπιτετήδευται τὸ σχῆμα τοῦτον μέχρι φωνῆς χρηστοὺς καὶ ἀπειροκάλους δῆθεν χαι ἑτοίμους εἶναι ἐπιτρέπειν παντὶ δικαστηρίῳ τὰ κατʼ αὐτούς· ἐπειδάν δὲ ἐπʼ αὐτῶν γίνωνται τῶν πραγμάτων, μὴ σύ γε ἐκεῖ τύχοις. Ἀλλᾶ ταῦτα μέν μοι πρὸς cr‘s εἰρήσθω, ἶνʼ αὐτὸς τι εἰδείης καὶ τὸν ἄνδρα οὔτι ἄλλως ὅντα εὐπαράγωγον, ἳτι καὶ παρὰ σεαυτοῦ πεισθῇς, μὴ τῇ τῶν ῥημάτων προσέχειν εὐπρεπείᾳ, ἀλλὰ τοὺς ix τῶν πραγμάτοιν ἀναμένων ἐλέγχους.

### English translation (Claude)

To Pasinicus the physician. It is a proof that you are not indifferent toward us that you address us at once, from the very doors of your arrival, so to speak. To read a friendly letter is in itself worth eagerness; but when it is also written about matters of importance, it becomes worth much more. Know well, then, that the excellent Patricius carries on his lips such drugs of persuasion that, not only because you wrote, but even if he got hold of some Sarmatian or Scythian, he would easily persuade him of whatever he wished. Yet his words of good cheer do not come from the heart. For this pose has long been practiced: to be good-natured as far as the voice goes, and simple, of course, and ready to entrust one's affairs to any court; but when they come to the business itself, may you not be there! But let this be said to you by me, so that you may know something, and, though you are not otherwise easily led astray, may be persuaded of yourself not to attend to the fair appearance of words, but to wait for the proofs that come from the facts.

### Translation notes

- Letter 324. Several words in the opening are garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 324 (PG 32:1069c–1072b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-324).

## Letter 325

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-325
- Source: PG 32:1072b–1072d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Magninianus for his letter, brought by his daughter Icelium, whose character reflects her father's care.

### Greek text

Μαγνινιανῷ Ἐξήρκει καὶ τὸ γράμμα τῆς σεμνότητός σου πᾶσαν ἡμῖν ἐξεργάσασθαι εὐφροσύνην. Νυνὶ δί καὶ ἦ κοσμιωτάτῃ γυναικῶν Ἰκέλιον, ἢ κοινὴ θυγιὶ· τηρ ἡμῶν, τὴν ἐπιστολήν ἀποδοῦσα, πλέον ἦ εἰς τὸ διπλάσιον τὴν εὐφροσύνην ἐπηύξησεν· οὗ μόνον τῷ ἔμψυχος εἰκὼν εἶναι τῆς σῆς καλοκάγαθίας, ἀλλὰ καὶ τῷ παρʼ ἑαυτῆς πᾶσαν ἐπιδεικνύναι εφῐι τῆς ἐπιμέλειαν. Ὥστε πρότερον αὐτὴν ὑσμίνως δι. ξάμσνοι διὰ σὲ, ὕστερον ἀναστρέψαντι( Mlσαμέν σε διʼ αὐτὴν, ὃτι τοιαύτης τεκνοτροφίας με· σθοί σι μένουσι παρὰ τοῦ Δεσπότου Qui. Ἀλλʼ ἵδοιμέν ποτε καὶ αὐτὸν oi, καὶ τῶν σοὶ καλῶν ἀπολαύσαιμεν, μήτε ἆῤῥωστίας, μήτι ἑτέρας τινὸς δυσχερείας ἐμποδιζούσης ἡμῶν συντυχίᾳ.

### English translation (Claude)

To Magninianus. The letter of your dignity alone was enough to produce every joy in us. But now the most decorous of women, Icelium, our common daughter, by delivering the letter, has more than doubled our joy; not only by being a living image of your nobility, but also by showing in herself all your care. So we first received her gladly for your sake, and afterward, turning about, counted you blessed for her sake, because such a reward for the rearing of children awaits you from the Master. But may we some day see you yourself too and enjoy your good things, with neither illness nor any other difficulty hindering our meeting.

### Translation notes

- Letter 325. A few words are garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 325 (PG 32:1072b–1072d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-325).

## Letter 326

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-326
- Source: PG 32:1072d–1073a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends greetings to an official and urges him to remember God throughout his life so as to gain heavenly glory.

### Greek text

’Δνιπίγραφος, ἐπὶ νουθεσίᾳ. Ἔδωκεν ἡμῖν ό ἅγιος Θεὸς οἰκειοτάτην πραγμάτωνόί) υπόθεσιν, τον ἀδελφόν τόνδε γνωρίσας ἡμῖν] τὸν ἄνδρα, κατὰ τὴν ἐπάνοδον τήν πρὸς fnum): τιμιότητα ἐχρησάμεθα τῆς ἐγγράφου ταύτη ὁμιλίας ἡμῶν διακόνῳ· εὐχόμενοι τῷ Θεῷ, ἐπὶ μεῖζόν σε περιφανείας καὶ δόξης προῖόντα, κοσμεῖν κα ἠμᾶς καὶ τὴν πατρίδα πᾶσαν τῇ οἰκείᾳ σεαυτοξ ἀρετῇ Παρακαλοῦμεν δέ σε παρὰ πάντα τὸ. βίον μεμνῆσθαι τοῦ κτίσαντός σε Θεοῦ καὶ τιμήσαν· τος. ἵνα πρὸς τοῦ βίον τούτου λαμπρότητι ἔτι καὶ τῆι οὐρανίου δόξης ἀξιωοῇς, ᾖς ἕνεκεν πάντα ποιηο τέον ἡμῖν, τοῖς πρός τὴν πακαρίαν ἓλπίδα τήν ζωὴν ἠ μῶν ἀπευθῦνόυσιν.

### English translation (Claude)

Without address, monitory. The holy God has given us a most fitting occasion for a letter by making this brother known to us; and on his return to your honor we have used him as the bearer of this written conversation of ours, praying God that you may advance to greater distinction and glory and adorn both us and the whole homeland with your own virtue. And we urge you throughout your life to remember God who created you and honored you, so that, besides the splendor of this life, you may also be deemed worthy of heavenly glory, for whose sake we must do everything, we who direct our life toward the blessed hope.

### Scripture references

- Eccl 12:1: echo, medium confidence
- Titus 2:13: echo, medium confidence

### Translation notes

- Letter 326. Allusions: Eccl 12:1 (remember your Creator); Titus 2:13 (the blessed hope).

### Citation (SBL)

Basil, Ep. 326 (PG 32:1072d–1073a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-326).

## Letter 327

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-327
- Source: PG 32:1073b–1073c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks an official for his kindness, urges him to zeal for the Church, and asks him to write.

### Greek text

’Δνεπίγραφος, ἐπὶ παρακλή σει· Υπέρ ὧν παρόντας ἡμᾶς ἐτίμησας, καὶ ἀπόντων μεμνῆσθαι καταξιοῖς (ἦλθε γὰρ εἰς ἡμας ἡ ἀκοὴ), παρὰ τοῦ ἀγαθοῦ Δεσπότον γένοιτό σοι ἁντίδοσις· καί σε ἴδοιμεν ἓν τῇ μεγάλῃ ἡμέρᾳ τῆς δικαιοκρισίας τοῦ Θεοῦ ἡμῶν ἐπὶ ἔργοις ἀγαθοῖς εὐδόκιμονο ἶνα ὥσπερ τῆς ἐνταῦθα περιφανείας ἠξίωσαι, οὕτω καὶ παρά τῷ οὐρανίῳ βασιλεῖ σεμνό- ’τητος ἀπολαύσῃς. Παρακαλοῦμεν οξν προηγουμένως, τῇ Ἐκκλησιᾳ τοῦ Θεοῦ διαρκῆ παρασχέσθαι τὴν σπουδήν· ἔπειτα καὶ τὸ εἰς ἡμᾶς εὐμενὲς ἐπαυξῆσαι, μνήμης τε πάσης καὶ προστασίας ἡμας agnam, σεμνῦναι ἡμας καὶ γράμμασιν ὦστε ἀπόδειξιν ἡμας ἔχοντας, ὅτι οὗ βαρύνη ἡμας ἐπιστέλλοντας, συνεχέστερόν σου τῇ μεγαλλονοίᾳ καταθαρῥήο σειν.

### English translation (Claude)

Without address, hortatory. For the honor you showed us when we were present, and for deigning to remember us when absent (for the report reached us), may you receive recompense from the good Master; and may we see you approved for good works in the great day of the righteous judgment of our God; so that, as you have been deemed worthy of distinction here, so you may enjoy dignity with the heavenly King. We urge you, first of all, to show lasting zeal for the Church of God; and then to increase your kindness toward us, deeming us worthy of all remembrance and protection, and to honor us with letters too, so that, having proof that you are not burdened by our writing, we may make bold to write more often to your magnanimity.

### Scripture references

- Rom 2:5: echo, medium confidence

### Translation notes

- Letter 327. Allusion: Rom 2:5 (the day of God's righteous judgment).

### Citation (SBL)

Basil, Ep. 327 (PG 32:1073b–1073c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-327).

## Letter 328

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-328
- Source: PG 32:1073c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil greets Hyperechius and says that his health is no better than usual.

### Greek text

’Υπερεχίῳ. Καὶ προσαγορεύω τὴν τιμῖότητά σου, καὶ εὔχομαί σοι τὰ ἀγαθάο ἐμαυτὸν δε καταμηνύω σπουδὴν ἔχοντι πάντως εἰδέναι τὰ καθʼ ἡμας, μηδὲν ἄμεινον τῆς σνηθεὶας πράττοντα. Τῶν γὰρ δυσφημοτίρων φείδομαι, ὡς ἂν μὴ πάνυ λυποίην τὸν τὰ βέλτιστα ἡμῖν συνευχόμενον.

### English translation (Claude)

To Hyperechius. I both greet your honor and pray for good things for you; and I inform you, since you are surely eager to know our affairs, that I am faring no better than usual. For I spare you the more ill-omened words, so as not to grieve too much one who prays with us for what is best.

### Translation notes

- Letter 328.

### Citation (SBL)

Basil, Ep. 328 (PG 32:1073c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-328).

## Letter 329

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-329
- Source: PG 32:1073c–1076a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil thanks Phalerius for a present of fish and asks him to keep praying for him.

### Greek text

Φαλερ ίῳ. Πάνυ ἡδέως ίτέρφθην τοῖς ποταμίοις ἰχθύσι, μνησικακήσας αὐτῶν την φυγὴν ἣν ἔφυγον 61:0δραμόντες τὴν σκέπην τήν bum? κρύους.ἱχωοη ἢ ἡμῖν τιμιώτιρά aeu τὰ γράμματα. ’.αα-τι μᾶλλον ἡ Surda-nnc. Εἰ δὲ ἣδιόν σοι σιωπῷ, ὠ δὲ ἀλλ· εὐχόμενος ὑπὲρ ἡμῶν μὴ διαλίπῃς.

### English translation (Claude)

To Phalerius. I was very much pleased with the river fish, though I bore them a grudge for their flight, when they fled away … in the cold. … Your letters are more precious to us than … But if silence is sweeter to you, … but do not cease praying for us.

### Translation notes

- Letter 329. The scan of this short letter is badly garbled, and several words cannot be read ("…").

### Citation (SBL)

Basil, Ep. 329 (PG 32:1073c–1076a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-329).

## Letter 330

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-330
- Source: PG 32:1076b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil playfully reproaches a friend for his silence and asks him to write, however briefly.

### Greek text

’Λνεπίγραφος. Ὅτι σι φιλῶ, οἷς ἐπιστέλλω μαθι. ’ρτς μς sum, οἷς σιωπᾷς Γράφε δὲ κᾶν τοῦ lorum}: καὶ μέλανι καὶ βραχιῖ χάρτῃ φιλοῦντας φιλῶ-νζ

### English translation (Claude)

Without address. That I love you, learn from my writing to you; that you … me, learn from your silence. But write, even with … and ink and a little piece of paper, loving those who love you.

### Translation notes

- Letter 330. Several words are garbled in the scan ("…").

### Citation (SBL)

Basil, Ep. 330 (PG 32:1076b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-330).

## Letter 331

- URL: https://sophiascriptura.com/fathers/basil-epistulae/302/#p-331
- Source: PG 32:1076c–1076d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil writes a second time about a matter on which his first letter was ignored, asking the recipient either to set it right or to explain why not.

### Greek text

Ἀνεπίγραφος (Η). Μάταιόν ἐστι δὶς περὶ τῶν adfini ἓπιστὲλᾉςεῃ. Ἦ γὰρ φύσιν οὐκ ἔχει διορθώσεως τὸ πρᾶγμα, καὶ pingi; ἡμῖν ὶνοχλοῡσιν οἱ προσιόντες, ἣ οἱ δεχόμενοι me“? τολάς παρορῶσιν ἡμῶν· καὶοῦτω ματᾳιρφρονρῦμςν τοῖς καταφρονηταῐς ἑπιστέλλοντις. Ἐπεὶ ηὗδε ἤδη περὶ τοῦ animi ἐδέξω γράμματα, ἠνατκοξσθημβκ ὃςῦτερον ἐπιστεῖλαι· ἣν διόρθωσαι, εἴ go: δύναμρῇ ᾖ γνώρισον ἡμῖν τὴν αἰτίαν δίʼ ἣν «eam αὖ aboriri; προστεταγμένα.

### English translation (Claude)

Without address. It is vain to write twice about the same matters. For either the matter by its nature cannot be set right, and those who come to us trouble us in vain, or those who receive our letters disregard us; and so we act foolishly in writing to people who despise us. But since you have already received a letter about the …, we were compelled to write a second time. Set it right, if it is in your power; or let us know the reason why what was ordered has not been done.

### Translation notes

- Letter 331. A word naming the matter is garbled in the scan ("…"), and the last clause is translated by sense.

### Citation (SBL)

Basil, Ep. 331 (PG 32:1076c–1076d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/302/#p-331).

## Letter 334

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-334
- Source: PG 32:1077a–1077b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil playfully rebukes a copyist whose crooked lines made his letter hard to read.

### Greek text

Καλλιγράφῳ. Ὄρβἇι γράφε, καὶ χρῶ τοῖς στίχοις ὀρθῶςο καὶ μήτε- αἰωρείσθω πρὸς ὕψος ἡ χεὶρ, μήτε φερέσθω κατὰ κρημνῶν. Μηδὲ βιάζου τόν κάλαμον λοξὰ βαδίζειν, ὥσπερ τόν παρʼ Αἰσώπῳ καρκίνον· ἀλλʼ εὐθύ χώρει, ὥσπερ ἰπὶ στάθμης βαδίζων τεκτονικῆς, ἢ πανταχοῦ φυλάττει τὸ ἴσον, καὶ πᾶν ἀναιρεῖ τὸ ἀνώμαλον. Τό γὰρ λοξὸν, ἀπρεπές· τό δὲ εὐθὺ, τερπνὸν τοῖς ὁρῶσιν, ούκ ἰῶν ἀνανεύειν καὶ κατανεύειν, ὣσπερ τὰ κηλώνεια, τοὺς ὀφθαλμούς τῶν ἀναγινωσκόντων ὁποῖόν τι κάμοὶ συμβέβηκε τοῖς γράμμασιν ἐντυχόντι τοῖς σοῖς. Τῶν γὰρ στίχων κειμένων κλιμακηδὸν, ἡνίκα ἔδει με· ταβαίνειν ἐφʼ ἕτερον ἀφʼ ἐτέρου, ἀνάγκη ἦν ἐξορθοῦν πρὸς τό τέλος τοῦ προσιόντος. Ἐν μηδαμοῦ φαινομένης τῆν ἀκολουθίας, ἀνατρέχειν ἔδει πάλιν καὶ τὴς τάξιν ἐπιζητεῖν, ἀναποδίζοντα καὶ παρεπόμενον τῷ αὔλακι, καθάπερ τὸν Θησέα τῷ μίτῳ τῆς ’Δριάὸνης φασί. Γράφε τοίνυν ὀρθῶς, καὶ μὴ πλάνοι τὸν νοῦν τῷ πλαγίῳ καὶ λοξῷ τῶν γραγοο μένῶν.

### English translation (Claude)

To a calligrapher. Write straight, and keep your lines straight; and let your hand neither float up into the heights nor be carried down the cliffs. Do not force the pen to go sideways, like the crab in Aesop; but go straight ahead, as though walking along the carpenter's rule, which keeps everything even and removes every irregularity. For what is slanting is unbecoming, but what is straight is pleasant to those who see it, not making the eyes of the readers nod up and down like swing-beams; which is what happened to me when I read your writing. For since the lines lay ladderwise, when I had to pass from one to another, I had to straighten myself up toward the end of the next; and since the sequence appeared nowhere, I had to run back again and look for the order, retracing my steps and following the furrow, as they say Theseus followed Ariadne's thread. So write straight, and do not lead our mind astray by the sidelong slant of what you write.

### Extrabiblical texts

- Aesop, crab (Aesop, Fables): allusion, medium confidence

### Translation notes

- Staged ref 333 is Benedictine Letter 334. The crab is from Aesop's fable of the crab and its mother; Theseus and Ariadne's thread is from Greek myth.

### Citation (SBL)

Basil, Ep. 334 (PG 32:1077a–1077b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-334).

## Letter 335

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-335
- Source: PG 32:1077b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil sends Libanius another young Cappadocian student, the son of a respected friend.

### Greek text

Βασίλειος Λιβανίῳ. Αἰσχύνομαι καθʼ ἕνα σοι προσάγων τοὺς Καππαδόκας, ἀλλὰ μὴ πάντας τοὺς ἐν ἡλικία πείθων, λόγων καὶ παιδεύσεως ἀντιποιεῖσθαι, καὶ σοὶ κεχρῆσθαι τῆς ἀσκήσεως διδασκάλῳ. Ἀλλʼ ἐπειδὴ πάντων εἰσάπαξ ἐπιτυχεῖν, τὰ προσήκοντα σφίσιν αὐτοῖς αἱρουμένων, οὐχ οἷόν τε τούς ἑκάστοτε πειθομένους παραπέμπομέν σοι, τοσοῦτον αὐτοῖς χαριζόμενος, ὅσον καὶ οἱ τοῖς διψῶσι καθηγούμενοι πρὸς τὰς πηγάς. Ὀ δὲ νῦν προσιών, μικρὸν ὕστερον ἑαυτοῦ ἕνεκεν σπουδασθήσεται, ἐπειδὰν σοι συγγένηται. Νῦν δὲ ἀπὸ πατρός ἐστι γνώριμος, μέγα ἐπὶ ὀρθότητι βίου καὶ δυνάμει πολιτικῇ παρʼ ἡμῖν λαβόντος ὄνομα · ὃς καὶ ἐμοὶ εἰς τὴν ἄκραν φιλίαν ἣρμοσται. Ἴῐς ἀμειβόμενος αὐτὸν, τῷ παιδὶταύτην τὴν χάριν δίδωμι, σοι ποιῶν αύτὸν γνώριμονʼ πρᾶγμα μεγίστης εὐχῆς ἄξιον τοῖς ἀρετὴν ἀνδρὸς κρίνειν ἐπισταμένοις.

### English translation (Claude)

Basil to Libanius. I am ashamed to send you the Cappadocians one by one, instead of persuading all who are of age to lay claim to letters and education and to use you as their teacher in the training. But since it is not possible to get hold of all of them at once, as they choose what suits themselves, I send you those who are persuaded from time to time, doing them as great a favor as those who lead the thirsty to the springs. The one who now comes to you will shortly be valued for his own sake, once he has been with you. For now he is known through his father, who has gained a great name among us for uprightness of life and civic authority, and who is joined to me in the closest friendship. In repaying him, I give his son this favor, making him known to you: a thing worthy of the highest prayer for those who know how to judge a man's virtue.

### Translation notes

- Staged ref 334 is Benedictine Letter 335. On the correspondence with Libanius (Letters 335–359), see the note on the Benedictine edition: the authenticity of some of these letters has been questioned.

### Citation (SBL)

Basil, Ep. 335 (PG 32:1077b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-335).

## Letters 336, 338

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-336
- Source: PG 32:1080a–1084b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Libanius thanks Basil for a letter and a new student, recalls Basil's youth and conversion to a life devoted to God, and asks after his former student Firminus; in a second letter, whose opening is lost, he tells how Basil's letter was read aloud and judged superior to his own, and says he will teach poor students who are willing to work.

### Greek text

Α Λιβάνιος Βασιλείῳ. 1. Διά χρόνου πρὸς ἡμᾶς Καππαδόκης ἣκει νέος. Ἐν τοῦτο κέρδος, ὅτι Καππαδόκης. Ἀλλὰ καὶ τοῦ πρώτου γένους οὗτος ὁ Καππαδόκης. Δεύτερον τοῦτο κέρδος. Ἀλλὰ καὶ γράμμα τοῦ θαυμαστοῦ Βασιλείαν κομιζων ἡμῖν. Τουτὶ μὲν, ὅτου τίς εἴποι μεῖξονς Ἐγὼ γὰρ ὃν ἐπιλελῆσθαί σου νομίζεις, καὶ πάλαι νέον οντα ᾐδούμην ο σωφροσύνῃ τε πρὸς τοὺς γέροντας ἁμιλλώμενον ὀρῶν, καὶ ταῦτα ἐν ἐκείνῃ τῇ πόλει, τῇ ταῖς ἡδοναῖς βρυούση · καὶ λόγων ηδ η μοῖραν κεκτημένον μεγάλην. Ἐπειδὴ δὲ ᾠήθης δεῖνʼ καὶ τὰς Ἀθήνας ἰδεῖν, καὶ τὸν Κέλσον ἔπειθεςο συνέχαιρον τῷ Κέλσῳ, τῆς σῆς ἐξηρτημένῳ ’θυχῇθ Ἐπανήκοντος δὲ σου καὶ ἔχοντος τὴν πατρίδα, ἔλεγον πρὸς ἐμαυτόν. Τί νῦν ἡμῖν ὁ Βασίλειος δρᾷ, καὶ πρὸς τίνα βίον ὥρμηκεν; ’Λρʼ ἐν δικαστη-, ρίοις τρέπεται, τοὺς παλαιοὺς ῥήτορας ζηλῶν; ἦ ῥήτορας εὐδαιμόνων πατέρων ἀπεργάζεται παῖδας; Ὠς δὲ ἧκόν τινες ἀπαγγέλλοντες ἀμείνω σε πολλῷ τουτωνὶ, τῶν ὁδῶν πορεύεο-θαι καὶ σκοπεῖν, ὃπῶς οἶν γένοιο Θεῷ μᾶλλον φίλος, ἦ συλλέξεις χρυσίον, εύδαιμόνισα σέ τε καὶ Καππαδόκας· σε μὲν, τοιοῦτον βουλόμενον εἶναι · ἐκείνους δὲ, τοιοῦτον δυναμένους δ εικνυναι πολίτηνο 2. Φίρμος δὲ ἐκεῖνος, ὡς πανταχοῦ διετέλεσε κρατῶν,εὖ οἶδα ἐντεῦθεν ’γαρ αὐτῷ τῶν λόγων ἡ δύναμις. Πολλῶν δὲ ἐπαίνων ἀπολαύσας, οὐκ οῖδα, ὃτι πώποτε τηλικούτων, ἡλίκων νῦν ἐν τοῖς σοῖς ἀκήκοα γραμμασι. Τὸ ’γὰρ μηδένα ἄν τὴν ἐκείνου δόξαν ὑπερβαλέσθαι σε τὸν λέγοντα εἶναι, πόσον τι χρὴ νομίζειν tacetve); Δοκείς δέ μοι καὶ τούτους ἀπεσταλκένάι πρὶν ἤ τὸν Φιρμῖνον ἰδεῖν ' ού γὰρ ἂν αὐτὸν ούκ εἶχε τὰ γράμματα. Καὶ νῦν τί ποιεῖ, ἧ τί μέλλει Φιρμίνος ; Ἔτʼ ἔστιν ἐν τοῖς τῶν γάμων πόθοις, ἦ ἐκεῖνα μὲν πάλαι πάπαυται, βαρεῖα δὲ ἡ βουλὴ, καὶ πᾶσα ἀνάγκη μένειν; ἦ τίνες εἰσὶν ἐλπίδες, ὡς αὖθις ἔσται λόγων κοινωνὸς; Ἀποκρινοίσθω τι ἡμῖνʼ καὶ εἵη μὲν τι χρηστόν. Εἰ δʼ οὖν τι καὶ λυπήσει, τοῦ βλέπειν ’γε ἡμᾶς πρὸς τὰς πύλας ἀπαλλάξει. Εἰ δὲ Ἀθήνῃσι νῦν ὁ Φιρμῐνος ἐτύγχανεν ὧν, τί ἄν ἔδρων οἱ βουλεύοντες παρʼ ὑμίν; ἸΙ τὴν Σαλαμινίαν ἔπεμπον οἶν ἐπʼ αύτ6ν; Ὀρᾷς, ὃτι πανταχοῦ διετέλεσε κρατῶν,- vertit Combeiisius. ubiκαὶ μόνον ὑπὸ τῶν σῶν ὑβρίζομαι πολιτῶν. Οὐ μὴν ἔγωγε τοῦ φιλεῖν καὶ ἐπαινεῖν Καππαδόκας παῦσομαιέ ἀλλʼ εὔχομαι μὶν αὐτοὺς ἀμείνους γενέσθαι περὶ ἐμὲ, μένοντας δὲ ἐπὶ τῶν αὐτῶν οἴσω. Φιρμῖνος τῖε-μῆνας ἡμῖν συνεγένετο τέτταρας ἡμέραν δε ἡργησεν οὐδεμίαν. Τὸ δί συνειλεγμένον ὅσον ἐστὶν, αυτὸς εῖσῇ, καὶ ἴσως οὐ μέμψῃ. Πρὸς δί τό πάλιν αὐτὸν δεῦρο δυνηθῆναι ἐλθεῖν, τίνα χρὴ προσπαρακαλεῖν σύμμαχον; Εἴπερ γὰρ εὖ φρονοῦσιν οἱ βουλεύοντες -ζπρέποι δ”ὄινθριιιὶποις πεπαιδευμένοις), τιμήσουσῙι τοῖς δευτέροις, ἐπειδὴ τοῖς πρώτοις ἐλύπησαν. Ἐν κάλλει μὲν, ἔφην, ἐπιστολῶν ἧττημαι· Βασίλειος δὲ κεκράτηκε. Φθίος δὲ ὁ ἀνὴρ, καὶ διὰ τοῦτο εύφραίνομαι. Ταῦτα εἰπόντος ἐμοῦ, παρʼ αὐτῶν μαθεῖν ἠβουληθησαν τῶν γραμμάτων τὴν νίκην. Καὶ ἀνεγίνωσκε μὲν ῥ Ἀλόπιος, ἤκουον δί οἱ παρόντες. Η ψῆφος δὲ ἠνέχθη, μηδέν με ἐψεῦσθαι. Καὶ τὰ γράμματα ἔχων ὁ ἀναγνούς ἐξῄει, δείξων οἶμαι καὶ ἄλλοις, καὶ μόλις ἀπέδωκε, Γράφε τοίνυν παραπλήσια, καὶ νίκαʼ τουτὶ γάρ ἐστιν ἐμὲ νικᾷν. Καλῶς δὲ κάκεῖνο εἰκάζεις, ὡς ού χρήμασι μετρεῖται τὰ παρʼ ἠμώνο ἀλλʼ ἀρκεῖ τῷ μὴ δυναμένῳ δοῦναι, τὸ βουληθῆναι λαβεῖν. Κᾶν γὰρ αἴσθωμαι τινα ὲν πενία, λόγων ἐρῶντα, πρὸ τῶν πλουτούντων οὗτος. Καίτοι ού τοιούτων πεπειράμεθα διδασκάλων· ἀλλʼ οὐδὲν κωλύσει ταύτῃ γε εἶναι βελτίονας. Μηδεὶς ούν πένης ὀκνείτω δεῦρο βαδίζειν, εί ἓν ἐκεῖνο κέκτηται μόνον, τὸ ἐπίστασθαι πονεῖν.

### English translation (Claude)

Libanius to Basil. 1. After some time a young Cappadocian has come to us. That is one gain, that he is a Cappadocian. But this Cappadocian is also of the first rank: a second gain. And he brings us a letter from the admirable Basil: and what could one call greater than this? For I, whom you think to have forgotten you, respected you long ago when you were young, seeing you vie with the old in self-restraint, and that in that city which teems with pleasures, and already in possession of a great share of learning. And when you thought you ought to see Athens too, and persuaded Celsus to go, I rejoiced with Celsus, who was so attached to your soul. And when you had returned and were living in your homeland, I said to myself: What is Basil doing now, and to what life has he set out? Is he turning to the law courts, emulating the ancient orators? Or is he making orators of the sons of fortunate fathers? But when some came reporting that you were going by far better roads than these, and considering how you might become more a friend of God rather than how you might collect gold, I counted both you and the Cappadocians blessed: you, for wishing to be such a man; them, for being able to show such a citizen. 2. That Firmus has continually won everywhere I know well; for from here comes his power of speech. But though he has enjoyed many praises, I do not know that he ever received such as I have now heard in your letter. For that you should be the one who says that no one could surpass his fame, how great a thing must one think that? You seem to me to have sent these young men before seeing Firminus; for otherwise the letter would surely have mentioned him. And what is Firminus doing now, or intending to do? Is he still in the longings of marriage, or are these long since over, while the council is heavy on him and it is quite necessary to stay? Or what hopes are there that he will again share in our studies? Let him answer us something; and may it be good. But even if it grieves us, at least it will free us from watching the gates for him. And if Firminus were now at Athens, what would your councillors have done? Would they have sent the Salaminia after him? You see that it is only by your fellow citizens that I am wronged. Yet I shall not cease to love and praise the Cappadocians; I pray that they may become better toward me, but if they remain as they are, I shall bear it. Firminus was with us four months, and was not idle a single day. How much he has gathered you yourself will know, and perhaps you will not find fault. And to enable him to come here again, what ally must I call in besides? For if your councillors are sensible (as befits educated men), they will honor me in the second case, since they grieved me in the first. [Letter 338] … "In beauty of letters," I said, "I have been defeated; Basil has won. But the man is dear to me, and so I am glad." When I said this, they wanted to learn the victory from the letter itself. Alypius read it, and those present listened. The vote was given that I had not been deceived at all. And the reader went out holding the letter, to show it, I suppose, to others too, and returned it with difficulty. So write similar letters, and win; for this is for me to win. You also judge rightly that our services are not measured by money; it is enough for one who cannot give that he wishes to receive. For if I perceive anyone in poverty who loves learning, he comes before the rich. And yet such were not the teachers we experienced; but nothing will prevent us from being better than they in this respect at least. So let no poor man hesitate to come here, if he possesses that one thing only, knowing how to work hard.

### Translation notes

- Staged ref 336 holds Letter 336 (Libanius to Basil) and, from "[Letter 338]", the end of Letter 338 (Libanius to Basil), whose beginning is lost in the scan ("…"); Basil's Letter 337 is not in the staged text. A Latin note of the editor (Combefis) leaked into the scan in section 2 and is not translated. "That city which teems with pleasures" is Constantinople (or Antioch). The Salaminia was the Athenian state galley sent to fetch persons summoned home. The authenticity of the Basil–Libanius correspondence has been questioned.

### Citation (SBL)

Basil, Ep. 336 (PG 32:1080a–1084b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-336).

## Letter 339

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-339
- Source: PG 32:1084b–1085a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil teases Libanius for praising his poor letter, says he now spends his time with Moses and Elijah, true in sense but rude in style, and commends the son of Anysius as poor.

### Greek text

Βασίλειος Λιβανίῳ. Τί ούκ οἷν εἴποι σοφιστὴς ἀνὴρ, καὶ σοφιστής τοιοῦτος, γε ἴδιον εῖναι τῆς τέχνης ὡμολόγηται, καὶτὰ μεγάλα μικρά ποιεῖν ὅτε βούλεται, καὶ τοῖς μικροῖς περιτιθέναι μέγεθος; ὁποῖον δή τι καὶ περὶ ἡμᾶς ἐπεδείξω. Τὴν γὰρ ἐπιστολὴν ἐκείνην τὴν ῥυπώσαν, ως ἂν ὑμεῖς οἱ περὶ τούς λόγους C τρυφῶντες εῖποιτε, οὐδὲν οὖσαν τῆς ἐν χερσί σου ταύτης,ἀνεκτοτέραν, τοσοῦτον ἤρας τῷ λόγω, ὡς ἡττηθῆναι δῆθεν αὐτῆς, καὶ ἡμῖν τῶν πρωτείων τον γράφειν παραχωρεῖν· ὅμοιον ποιῶν ταῖς τῶν πατέρων παιδιαῖς, ὅταν ταῖς παρʼ ἑαυτῶν νίκαις παρα· χωρώσι τοῖς παισὶν ἐναβρύνεσθαι, οὔτε ἑαυτούς τι ζημιούντες, καὶ τῶν παίδων τρέφοντες τὸ φιλοτιμον. Τῷ ὅντιʼὂ“ε καὶ ἀμύθητον ὅσην ἡδονὴν ιῖχεοὸ λόγος έν τῇ πρὸς ἡμᾶς παιδιᾷ· οἷον Πολυδάμαντος τινος ἦ Μίλωνος, παγκρατίου ἦ πάλης ἀγωνίαν παραιτουμένου τὴν πρὸς ἐμὲ αὐτόν- πολλὰγὰρ περισκεψάμενος, οὐδέν εὖρον ἀσθενείας ὑπόδειγμα· ὥστε τοὺς τας ὑπερβολὰς τῶν λόγων ἐπιζητοῦντας ἐνταῦθά σε μᾶλλον ἄγανται τῆς δυνάμεως, οὕτω δυνηθέντα ταῖς παιδιαῖς πρὸς ἡμᾶς καταβῆναι,ἒ εἰ τὸν βάρβαρον ἦγες ὑπὲρ τὸν Ἀθω πλέοντα. Ἀλλʼ ἡμεῖς μὲν, ὦ θαυμάσιε, Μωσεῖ καὶ Ἠλίᾳ καὶ τοῖς οὕτω μακαρίοις ἀνδράσι σύνεσμεν, ἕκτης βαρβάρου φωνης διαλεγομένοις ημῖν τὰ ἑαυτῶν, καὶ τὰ παρʼ ἐκείνων φθεγγόμεθα, νοῦν μὲν ἀληθῆ, λέξιν δὲ ἀμαθῆ, ὡς αὐτὰ ταῦτα δηλοῖ· Εἰ γὰρ τι καὶ is?! παρʼ ὑμῶν διδαχθέντες, ὖπὸ τοῦ χρόνον ἐπελαβόμεθα. Αὐτὸς δέ ἐπίστελλε ἡμῖν, ἄλλας ὑποθέσεις ἐπιστολῶν ποιούμενος αἳ καὶ σε δείξουσι, καὶ ἡμᾶς οὐκ ἔλέγξουσι. Τὸν υἱὸν Ἀνυσίου ἤδη σοι προσήγαγον, ὡς ἐμαυτοῦ υἱόν. Εἰ δέ ὶμός ἔστι παῖς, τοῦ πατρός ἔστι τὸ παιδίον, πένης ἔκ πένητος. Γνώριμον δε τὸ λεγόμει νον ἀνδρὶ σοφῷ τε καὶ σοφιστῇ.

### English translation (Claude)

Basil to Libanius. What could a sophist not say, and such a sophist, whose art is admitted to have this peculiar power, to make great things small when he wishes, and to clothe small things with greatness? Which is just what you have shown in our case. For that grubby letter of mine, as you who live in the luxury of eloquence would call it, in no way more tolerable than this one now in your hands, you have so exalted in your speech as to be, forsooth, defeated by it, and to yield me the first prize in writing; doing like fathers in their games with their children, when they let the children pride themselves on victories that they themselves give up, neither losing anything themselves and nourishing their children's ambition. Truly your speech must have held indescribable delight in its play with us; as though some Polydamas or Milo were declining a contest in the pancration or wrestling with me myself. For after looking round a great deal, I have found no example of weakness to match; so that those who look for extravagance in speech admire your power more in this, that you could so stoop to play with us, than if you had led the barbarian sailing over Athos. But we, admirable friend, spend our time with Moses and Elijah and such blessed men, who tell us their thoughts in a barbarous tongue, and we utter what we have from them, true in sense but unlearned in diction, as these very words show. For if we did learn anything from you, we have forgotten it with time. But do you write to us, taking up other subjects for letters, which will both show you off and not expose us. I have already introduced the son of Anysius to you as my own son. And if he is my son, the child is his father's: poor, from a poor man. What is meant is well known to a man who is both wise and a sophist.

### Extrabiblical texts

- Herodotus, Hist. 7.22 (Herodotus, Histories): allusion, low confidence

### Translation notes

- Staged ref 337 is Benedictine Letter 339. Polydamas and Milo were famous Greek athletes; "the barbarian sailing over Athos" is Xerxes, who cut a canal through the Athos peninsula (Herodotus 7.22–24).

### Citation (SBL)

Basil, Ep. 339 (PG 32:1084b–1085a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-339).

## Letters 340, 341

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-340
- Source: PG 32:1085b–1088a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Libanius replies that Basil's letter disparaging his own style is itself so well written that it refutes him, and that the roots of his old studies remain; in a second letter, whose opening is lost, he begs Basil to stop being offended and write.

### Greek text

Αιβάνιος Βασιλείῳ. Εἰ πάνυ πολὺν χρόνον ἒσκόπεις, πῶς ἃν ἄριστα συνείποις τοῖς περὶ τῶν σῶν γραμμάτων ἡμετέροις γράμμασιν, οὐκ ἄν ἄμεινον τοῦτό μοι ποιῆσαι ἐδόκεις, ἣ τοιαῦτα γράφων, ὁποῖα νῦν ἔγραψας. Καλεῖς γάρ με σοφιστήν· τοῦ τοιούτου ἴε εἶναι φῇς τρ δύνασθαι τὰ μικρὰ μὲν μεγαλα ποιεῖν, τὰ δʼ αὖ μεγάλα μικρά. Καὶ δὴ τὴν ἐμήν ἐπιστολὴν βεβον· λῆσθαιφῂς δεᾷξαι τήν σὴν καλὴν, οὐκ οὖσαν καλὴν εἷναί τε οὐδὲν ἧς νῦν ἔπεμψας βελτίω· ὅλως τε οὐδεμίαν εἷναι παρὰ σοὶ λόγων δύναμιν· τῶν μὲν νῦν ὄντων χερσὶ βιβλίων τοῦτο οὐ ποιούντων ο ὧν δὲ εἶχες πρότερον λόγων ἐξεῤῥυηκότων. Καὶ ταῦτα πείθειν ὶπιχειρῶν, οὕτω καλήν καὶ ταύτην, ἣν λέγεις κακῶς, εἰργάσω τὴν ἐπιστολὴν, ὥσθʼ οἱ παροντες ἡμῖν οὐκ εἶχον μή πηδᾷν ἆναγινωσκομένης. Ἐθαύμασα οὖν, ὅτι ταύτῃ τὴν προτέραν καθελεῖν ἐπιχειρήσας, τῷ φάναι ταύτῃ τὴν προτέραν ἑοικέναι, ταύτῃ τὴν προτέραν ἐκόσμησας. Ἐχρῆν δὲ ἀρατὸν τοῦτο βουλόμενον, χείρονα ποιῆσαι ταύτῆν ἐπὶ διαβολῇ τῆς πρόσθεν. Ἀλλʼ οὐκ ἦν, οἶμαι, σὸν, ἀδικῆσαι τὴν ἀλήθειαν. Ἠδίκητο δʼ ἄν, γραφοντος ἄξεπίτηδες φαυλότερα, καὶ οὐ χρωμένου τοῖς οὖσι. Τοῦ αὐτοῦ τοίνυν ἆν εἴη τὸ μήτε ψέγειν ἆ δίκαιον ἐπαινεῖνζ ἵνα μὲι σε τὸ πρᾶγμα φέρον εἰς σοφιστὰς ἐμβάλῃ, ’πειρώμενον ταπεινὰ τὰ μεγάλα ποιεῖν. Βιβλίων pisi! οὖν ὧν φῇς εἶναι χείρω μὲν τὴν λέξιν, ἀμείνω δὲ τὴν διάνοιαν, ἔχου, καὶ οὖδεὶς κωλύει (Si). Τῶν δὲ ἡμετέρων μὲν ἀεὶ, σῶν δε πρότερον, αἱ ῥίζαι μένουσί τε καὶ μενοῦσιν ἕως οἶν ᾖςʼ καὶ οὐδεὶς μήποτε αὐτὰς ἐκτέμοι χρόνος, 0‘35"- οἶν ἣκιστα ἅρδοις. , γράφοντα τρέμειν. Ἀλλʼ εἰ μὶν ἀφῆκας, τί οὐκ ἐπιστέλλεις, ὦ ἄριστες εὶ δὲ ἔτι κατέχοις, ὃ λογίας ψὺχῆς καὶ τῆς σῆς ἔστιν allii-pur, ἄλλοις κηρύττων, μὴ χνῆνοιι μέχρι δυδᾳλῶνᾟλίοιλ λύπην φυλάττειν, αὐτὸς ἐν πολλοέξ ἠλὶοις-ἔφύλαξαςς ἸΙ τάχα ζημιῶσαί μι προείλου, τῆς σου φωνῆς ἀποστερῶν; Μὴ σύ γε, ὧ mdis, γενοῦ πρᾶος, καὶ δὸς ἀπολαῦσαι riis παγχρύσου σου γλώττης.

### English translation (Claude)

Libanius to Basil. If you had considered for a very long time how best to reply to my letter about your letter, you could not, I think, have done it better than by writing such things as you have now written. For you call me a sophist; and you say it is characteristic of such a man to be able to make small things great and great things small. And you say that my letter aimed to show that your letter was good, when it was not good, and that it was no better than the one you have now sent; and in short that you have no power of speech, the books now in your hands not producing it, and the eloquence you had before having flowed away. And in trying to persuade me of this you have made this letter too, which you call bad, so fine that those who were with us could not keep from leaping up as it was read. I was surprised, then, that in trying to pull down the former letter with this one, by saying that the former resembled this one, you have adorned the former by this one. If you wished this, you ought to have made this one worse, to slander the former. But it was not like you, I think, to do injustice to the truth. And it would have been wronged, if you had written worse on purpose and not used the powers you have. It would be like you, then, neither to blame what is right to praise, lest the business carry you off among the sophists, as you try to make great things lowly. Keep, then, to the books which you say are worse in diction but better in thought; no one prevents you. But the roots of our studies, which are ever ours and once were yours, remain and will remain as long as you live; and no length of time could ever cut them out, even if you water them very little. [Letter 341] … to tremble as I write. But if you have let go your anger, why do you not write, excellent friend? And if you still hold it, which is foreign to a rational soul and to yours, why, while preaching to others that one must not keep anger until the sun sets, have you kept it yourself through many suns? Or perhaps you have chosen to punish me by depriving me of your voice? Do not, excellent friend; be gentle, and let me enjoy your all-golden tongue.

### Scripture references

- Eph 4:26: allusion, high confidence

### Translation notes

- Staged ref 340 holds Letter 340 (Libanius to Basil) and, from "[Letter 341]", the end of Letter 341 (Libanius to Basil), whose beginning is lost in the scan ("…"). Allusion: Eph 4:26 (do not let the sun go down on your anger).

### Citation (SBL)

Basil, Ep. 340 (PG 32:1085b–1088a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-340).

## Letter 342

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-342
- Source: PG 32:1088b–1088c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil tells Libanius that the reproaches in his letter are like the thorns of a rose, which only make its beauty more desirable.

### Greek text

Βασίλειος Λιβανίῳ. Οἱ πρὸς τὸ ῥόδον ἔχοντες, ὡς τοὺς φιλοκάλους Ι,, ν. Γ-.--,Λ-νιηη ωδ ιυυι γιΙ-υκκωυς εἰκὸς, οὔδὲ πρὸς αὐτὰς τὰς ὄαάνθας, ὧν τὸ ἄνθος ἐκφύει-αι, δυσχεραίνουσι, Καὶ τινος ἤκουσα τοιοῦτόν τι περὶ αὐτῶν παίζοντος τάχα, ἦ καὶ σπονδαίζοντος· ὅτι, καθάπερ ἐρωτικά τινα χνισματα τοῖς ἄρασταῖς, τὰς λεπτὰς ἐκείνας ἀκάνθας ἧ quat; τῷ avsa προσο ἔφυσε, πρὸς μείζονα πόθον τοῖς εὖπλήκτοις ξ86) κέντροις τοὺς δρεπομένους ὑπιριθίζουσα. Τί 1-306,λςταί μοι τό ῥόδον, τοῖς άράμμασιν ἕποιο-οιγόμενον; Πάντως οὐδὲν δεῖ σε διδαχθῆναι, τῆς λῆς μεμνημένον τῆς σῆς, ἣ τό ’μὲν ἄνθος εἶχε τοῦ ξ ῥόδου, ὅλον ἡμῖν τὸ ἔαρ τῇ stipante: ’διαπέnique-az, μέμψεσι δέ τισι διάὶ ἒγξελήμαοίι ’καθʼ ἡμῶν ἔζηχάνθωτο. Ἀλλʼ ἐμοὶ τῶν σῶν λὰζγων καθʼ ἧδδνήν ἔστι καὶ ἠ ἄκανθα, πρὸς μείζονα πέσον τῆς ξιλίέέ ικκαιουσα.

### English translation (Claude)

Basil to Libanius. Those who are fond of the rose, as is natural for lovers of the beautiful, are not vexed even at the thorns out of which the flower grows. And I heard someone say something of this kind about them, perhaps in jest, or perhaps in earnest: that nature grew those slender thorns on the flower like love's pricks for lovers, provoking those who pluck it to greater longing by the well-aimed stings. Why do I bring the rose into my letter? You surely need no teaching, if you remember your own letter, which had the bloom of the rose and opened out the whole spring to us by its fair speech, but was set with thorns of certain complaints and charges against us. But to me even the thorn of your words is a pleasure, kindling me to greater longing for your friendship.

### Translation notes

- Letter 342.

### Citation (SBL)

Basil, Ep. 342 (PG 32:1088b–1088c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-342).

## Letter 343

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-343
- Source: PG 32:1088c–1088d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Libanius praises Basil's eloquence, which flows like fountains, while his own dries up without daily watering.

### Greek text

Λιβάνιος Βασιλείῳ. Εἰ ταῦτα γλώττης ἀργοτέραις, τίς ἂν οἵης αὐτὴν ἆκονῶν; Σοῦ μὶν γὰρ-. τῷ στόματι οἰκοῦσι πηγαὶ, κρείᾃσους ναμάτων ὶπιρἱοῆς· figi: δὲ εἰ μὴικαφ ἡμέραν ἂρδοίμεθέ, λιίπιταιῖέὸ σλγᾷνῖ

### English translation (Claude)

Libanius to Basil. If these come from a sluggish tongue, what would you be if you sharpened it? For on your lips dwell fountains better than the flow of streams; but we, unless we are watered every day, fall silent.

### Translation notes

- Letter 343. The last words are garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 343 (PG 32:1088c–1088d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-343).

## Letter 344

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-344
- Source: PG 32:1088d–1089a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil reproaches Libanius for his long silence, which can only be contempt or forgetfulness, and repays it with a greeting.

### Greek text

Βασίλειος Λιβανίῳ. Τὸ μή συνεχῶς με γράφειν πρὸς τὴν σὴν παιδευσιν, πείθουσι τό τι die; καὶ ’ἦ ἀμαθία· τὸ δί in καρτερικώτατα σιωπᾷν, τί τῆς μέμψεως ἆξαιρήatrati; Εἰ δέ τις λογίσαισο τὸ acilii! 1670K.“ βιοῦντα ὀκνεῖν imas-{Dur, χαταψηγιιίταί σου λήθην τὴν πρὸς ἡμᾶς. ᾯ. γὰρ τὸ wn; πρόχειρονι καὶ τὸ ἐπιστέλλειν οὐκ ἀνέτοιμον. Ὀ δὶ ταῦτα κεκτημένος, εἶτα σιγῶν, εὔδηλον ὡς ὑπεροψίᾳ ἢ λήθῃ τοῦτο ποιεῖ, Ἐγὼ δέ σου τήν σιωπήν ἀμείψομαι προσρήσει. Χαῖρε τοίνυν, τιμιώτατε, καὶ γράφε εἰ βούλοιο· καὶ μή γράφε, εἰ τοῦτο σοι προσφιλές.

### English translation (Claude)

Basil to Libanius. That I do not write constantly to your learning, timidity and ignorance persuade me; but your enduring silence so steadfastly, what will free it from blame? If anyone considers that you, who live among words, are slow to write, he will condemn you for forgetting us. For one to whom speaking is ready is not unprepared for writing. And one who possesses these and then keeps silent clearly does so out of contempt or forgetfulness. But I will repay your silence with a greeting. Farewell, then, most honored friend; and write if you wish, and do not write, if that is dearer to you.

### Translation notes

- Letter 344. A few words are garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 344 (PG 32:1088d–1089a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-344).

## Letters 345, 346, 348

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-345
- Source: PG 32:1089a–1093a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Libanius excuses his delay in writing and teases Basil for refusing to read Homer with him; a second letter reports on the young men Basil sent; the end of a third, Basil's, promises Libanius three hundred rafters.

### Greek text

At6dvto; Βασιλείῳ. Μᾶλλον ὅτι μή πάλαι σοι γράφειν ἠρξάμην, οἶμαι μοι δεῖν ἀπολογίας, ᾗ νῦν παραιτήσεως, ὅτι τοῦ· το ποιεῖν ἠρξάμην, Ἐγὼ γὰρ ἐκεῖνος, ό προσθέων, ὁπότε φανείης, καὶ ὡς ἣδιστα ὑπέχων τὰ ὦτα τῷ ῥεύματι τῆς γλώττης, καὶ λέγοντος εὐφραινόμενος, καὶ μόλις ἀπαλλαττόμενος, καὶ πρὸς τοὺς ἑταίρους λέγων, ὡς Οὗτος ἀνήρ τοσούτῳ καλλίων τῶν Ἀχελῴου θυγατέρων, ὅσῳ θέλγει μῖεν ᾗπερ ἓκεῐναι, βλάπτει δε ούχ ὧσπερ ἐκεῖναι. Καὶ μικρόν γε τὸ μὴ βλάπτειν ο ἀλλʼ ότι τὰ τοῦδε μέλη κέδρος τῷ δεξαμένῳ. Τὸν οὖν οὕτως ἔχοντά με γνώμης, νομίζοντα δὲ καὶ φιλεῖσθαι, λέγειν δε δοκοῦντα μή τολμᾷν ἐπιστέλλειν, έσχάτης ἀργίας, καὶ τοῦτʼ οἷν εἴη ἅμα ζημιοῦντος αύτόν. Δῆλον γὰρ, ὡς oliui-{ni μου τήν ἐπιστολήν τὴν μικρὰν καὶ φαύλην καλῇ τε καὶ μεγάλη, καὶ φυλάξῃ δήπου, μή με καὶ δεύτερον ἆδικῇς. Οἶμαι γὰρ πολλοὺς βοήσεσθαι πρὸς τό ῥῆμα καὶ περιστήσεσθαι πρὸς τὰ πράγματα κεκραγότας · Εασίλειος ἠδίκηκέ τι κᾶν σμικρόν ; οὐκοῦν καὶ Αἰακός, καὶ Μίνως, καὶ ό τούτου δε ἁδελφός. Ἐγὼ δέ σε τῇ μὲν άλλη νενικηκέναι συγχωρῶ · τίς δε ἰδών τέ σε, καὶ ού φθονῶνβ ; Ἐν δέ τί σοι ἡμαρτῆσθαι πρὸς ημᾶς, κεῖν σε τοῦτʼ ἀναμνήσω, πεῖθε τοὺς ἀγανακτοῦντας μὴ βοᾲν. Οὐδείς σοι προσελθὼν καὶ χάριν ἐπαγγείλας, ἦν δοῦναι ῥᾷστον, ἀτυχής ἀπῆλθεν. Εἰμὶ τοίνυν τῶν χάριν αἰτησάντων μεν, ού λαβόντων δε. Ti οὖν grew; Πολλάκις έν στρατηγίῳ σοι συγγενόμενος, ἠβουλήθην διὰ τῆς σῆς σοφίας εὶς τὸ βάθος τῆς Ὀμήρου μανίας εἰσελθεῖν. Εἰ δὲ τὸ πᾶν ού δυνατόν, σύ δε ἀλλʼ εἷς μερος ἡμᾶς εἰσάγαγε τοῦ κλήρου. Μέρους δε ἐπεθύμουν, ἐν τῶν Ἑλλήνων κακῶς πεπραχότων, ὃν ὕβρισεν Ἀγαμέμνων ἐθεράπευε δώροις. Ταῦτʼ ἐμοῦ λέγοντος, ἐγέλας, ἀρνεῖσθαι μὲν ούκ ἔχων, ὡς οῦκ ἆν δύναιο βουληθεὶς, δωρήσασθαι δε οὐκ ἐθέλων. ’Δρά σοι καὶ τοῖς ἀγανακτοῦσιν, ὅτι σε ἔφην ἀδικεῖν, ἁδικεῖσθαι δοκῶ... ιι Α κ βας Δ ξ-ε-...- ι.. ἔσει-..ἐ-κ- Ᾱξση Λιβάνιος Βασιλείῳ. Εἰ μέν τι περὶ τοὺς λόγους τοῖς viii; 93.51 fingat)!“ προσέθήκαμεν, αὐτὸς κρινεῖς. Ἐλπίζω δί αὑτὸ, κᾶν lui; χρὸν ᾗ, μεγάλου λήψεσθαι δόξαν, διὰ τὴν πρὸς ἡμᾶς φιλίαν, “Ο δὲ πρὸς τῶν λόγων ἐπαινεῖς, τήν σωφροσύνην, καὶ τὸ μὴ παραδοῦναι τὰς ψυχὰς ταῖς οὐ ualui; ἡδοναῖς, πάνυ τούτου πεποίηνται πρόνοιαν (ί), καὶ διήγαγον, ὡς εἰκὸς ἦν, τοῦ πέμψαντος μεμνημένους. Δέχον δὴ τὰ «manu, καὶ ἐπαίνει τοὺς σε τι κάμὲ spent,» κεκοσμηκότας. lla:qu δέ σε reponere, ὅμοιον ἧν τῷ πατέρα παισὶ παρακαλεῖν βοηθεῖν. ροντα ὑποσκιρτᾷν παρεκίνησας ; Ἐγὼ δέ σοι τῶ ταῖς μελέταις ἐμπομπεύοντι ἰσαρίθμους τοῖς ἐν Θερμοπύλαις ἀγωνιζομένοις στρατιώταις στρωτῆρας χρη. σθῆναι προσέταξα, ἅπαντας εὐμήκεις, καὶ κατὰ τόν σόν Ὅμηρον, δολιχοσκίους, οὓς ὁ ἱερὸς Ἀλφαῐος ἀποκαταστήσειν κατεπηγγείλατο.

### English translation (Claude)

Libanius to Basil. I think I need a defense rather for not having begun to write to you long ago than an excuse now for having begun to do so. For I am that man who used to run up whenever you appeared, and most gladly lent my ears to the stream of your tongue, delighting in you as you spoke, and tearing myself away with difficulty, and saying to my friends: "This man is so much better than the daughters of Achelous, in that he charms as they did, but does not harm as they did." And not harming is a small thing; but this man's songs are a gain to the one who receives them. That I, then, who have this opinion, and think that I am loved, and seem to be able to speak, should not dare to write, would be a mark of extreme idleness, and at the same time of one who punishes himself. For it is clear that you will repay my small and poor letter with a fine and great one, and will surely take care not to wrong me a second time. For I think many will cry out at the word and crowd round the matter, shouting: "Has Basil done any wrong, even a small one? Then so have Aeacus and Minos and his brother too." I grant that you have won in everything else; who, seeing you, does not envy you? But if I remind you of one thing in which you have sinned against us, persuade those who are indignant not to shout. No one who came to you and asked a favor that was very easy to give went away unsuccessful. Yet I am one of those who asked a favor but did not receive it. What, then, did I ask? Often, when I was with you in the camp, I wished to enter, through your wisdom, into the depth of Homer's frenzy. "If the whole is not possible," I said, "at least bring us into some part of the inheritance." And I desired the part in which, when the Greeks had fared badly, Agamemnon courted with gifts the man he had insulted. When I said this, you laughed, unable to deny that you could if you wished, but unwilling to give. Do I seem to you and to those who are indignant to be wronged, because I said that you were wronging me? … [Letter 346] Libanius to Basil. Whether we have added anything in learning to the young men, you yourself will judge. But I hope that this, even if it is small, will gain the reputation of something great, because of your friendship toward us. But what you praise above learning, self-control and not giving over their souls to dishonorable pleasures, they have taken great care of, and have lived, as was fitting, mindful of the one who sent them. So receive what is your own, and praise those who have adorned both you and me. To urge you to help them would be like urging a father to help his children. [Letter 348] … the old man to leap and frisk? But to you, who pride yourself so on your declamations, I have ordered rafters to be supplied equal in number to the soldiers who fought at Thermopylae, all of good length and, as your Homer says, "long-shadowing," which the holy Alphaeus has promised to restore.

### Extrabiblical texts

- Homer, Il. 9 (Homer, Iliad): allusion, medium confidence

### Translation notes

- Staged ref 345 holds Letter 345 (Libanius to Basil); from "[Letter 346]", Letter 346 (Libanius to Basil), whose heading is garbled in the scan; and from "[Letter 348]", the end of Letter 348 (Basil to Libanius), whose beginning is lost ("…"); Letter 347 is not in the staged text. The daughters of Achelous are the Sirens; Aeacus, Minos, and Rhadamanthys are the judges of the dead; the Homeric episode is Agamemnon's embassy to Achilles (Iliad 9). The soldiers at Thermopylae numbered three hundred; "long-shadowing" is a Homeric epithet of spears; Alphaeus is apparently the name of the man who would deliver the timber.

### Citation (SBL)

Basil, Ep. 345 (PG 32:1089a–1093a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-345).

## Letter 349

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-349
- Source: PG 32:1093a–1093b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Libanius jokes that Basil is filling his school with frosty Cappadocians, but promises to refine them.

### Greek text

Λιβάνιος Βασιλείῳ, Οὐ παύσῃ, Βασίλειε, τόν ἱερόν τοῦτον των μουσῶν σηκὸν μεστόν ποιῶν Καππαδοκῶν, καὶ ταῦτα ἀπόζοντων γριτῆς καὶ χιόνος καὶ τῶν ἐκεῖθεν inuidia; Μικροῡ δὲ με καὶ Καππαδόκην ἔθηκαν, ἀεί μοι τὸ, προσκυνῶ as, προσᾴὸοντες. Δεῖ δὲ ὅμως ἀνέχεσσ οαι, Βασιλείου κελεύοντος. Ἰσθι τοίνυν, ώςτῆς μὲν χώρας τοὺς τρόπους ἐξακρίβιίζω, τὴν δὲ εὐγένειαν καὶ τὸ ἐμμελὲς τὴς ἐμῆς Καλλιόπης μεταμφιάσω τοὺς ἄνὸ ρας, ἶνʼ ὀφθεῖεν ὑμῖν ἀντὶ φασσών περιστεραί.

### English translation (Claude)

Libanius to Basil. Will you not stop, Basil, filling this sacred precinct of the Muses with Cappadocians, and these smelling of frost and snow and all the good things of that place? They have almost made me a Cappadocian too, always chanting to me their "I salute you." But I must bear it, since Basil commands. Know, then, that I am studying exactly the manners of the country, but I will clothe the men in the nobility and harmony of my Calliope, so that they may appear to you doves instead of wood pigeons.

### Translation notes

- Staged ref 346 is Benedictine Letter 349. Calliope is the Muse of eloquence.

### Citation (SBL)

Basil, Ep. 349 (PG 32:1093a–1093b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-349).

## Letter 350

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-350
- Source: PG 32:1093c–1093d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil answers Libanius's joke about Cappadocian snow with a letter written, he says, under a veil of snow, from a house that is a tomb until spring.

### Greek text

Βασίλειος Λιβανίῳ. Λεῖυταί σοι τὸ δύσθυμον. Τοῦτο γὰρ ἔστω τῆς ἐπιστολῆς τὸ προοίμιον. Συ δὲ σκῶπτε καὶ διάσυρε τὰ ἡμέτερα, εἴτε γελῶν, εἴτε σπουδάζων. Τί δὲ χιόνος ἡ γριτῆς ἑμνημόνευσας, παρόν ἐντρυφᾷν ἡμῶν τοῖς σκώμμασιν; Ἐγὼ δὲ, ὦ meum ἵνα σοι καὶ πλατὺν κινήσω τόν γέλωτα, ὑπὸ παραπετάσματι καλυπτόμενος χιόνος, τὴν ἐπιστολὴν ἔγραψα, ἣν ὃεξαμενος ψαύων χερσὶ, γνώσῃ ὡς κρυερα τις αὐτὴ καὶ τὸν πέμψαντα χαρακτηρίζει ἐμφωλεύοντες, καὶ μὴ δυνάμενον ἔξω τῶν δωματίων προκύπτειν, Τάφους γὰρ τοὺς οἰκους κεκτήμεθα, μέχρις ἐπιλαβοι τὸ ἔαρ, καὶ νεκροὺς ἡμᾶς ὄντας πρὸς ζωὴν ἐπανάξῃ, πάλιν τὸ εἶναι, ὥσπερ φυτοῖς, χαριζόμενον.

### English translation (Claude)

Basil to Libanius. Your ill humor is over; let this be the opening of my letter. But go on mocking and pulling our affairs to pieces, whether laughing or in earnest. Why did you mention snow or frost, when you might revel in jokes at our expense? And I, Libanius, to raise a broad laugh in you, have written this letter covered with a curtain of snow; and when you receive it and touch it with your hands, you will know how cold it is, and how it portrays its sender, burrowed in and unable to peep out of his rooms. For we have our houses as tombs, until spring takes over and brings us back to life from being dead, granting us existence again, as to plants.

### Translation notes

- Staged ref 347 is Benedictine Letter 350.

### Citation (SBL)

Basil, Ep. 350 (PG 32:1093c–1093d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-350).

## Letter 351

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-351
- Source: PG 32:1093d–1096b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Libanius to send him the much-admired declamation on the peevish man, which the whole city flocked to hear.

### Greek text

Βασίλειος Λιβανίῳ. Πολλοὶ περιτυχόντες ἡμῖν τῶν αὐτόθι, ἐθαύμασάν σου τὴν ἐν τοῖς λόγοις ἀρετὴν. ’Ἐλεγον γὰρ ἧν, ὡς ἔφασκον, μέγιστος, ὡς πάντας μὶν συνδραμεῖν καὶ μηδένα ἕτερον ἰν τῇ πόλει φανῆναι, ἦ μόνον Λιβάνιον ἀγωνιζόμενον, καὶ πᾶσαν ἠλικίαν ἁκροωμένην. Οὐ γὰρ ἠξίου τις ἔξω τῶν ἀγώνων γενέσθαι, οὐκ ἀξιώματος ὄγκῳ συνὼν, οὖ στρατιωτικοῖς καταλόγοις ἐμπρέπων, οὐ βαναύσοις τέχναις σχολάζων. "Hd η ὁδὶ καὶ γυναῖκες παρεῖναι κατηπείγοντο τοῖς ἀγῶσι. Τίς δὲ ὁ ἀγών ;τίς δὲ ὁ λόγος, ὁ τήν πάνδημον συναγείρας πανήγυριν ; Καὶ δή μοι ἤγγειλαν δυσκόλου τρόπον ἀνδρὸς τὸν λόγον ἐνστήσασθαι. Ὃ οὕτω θαυμασθέννα, μή κατʼ ὁκνει μοι πέμψαι, ἵνα suiqu τῶν λόγων ἐπαινέτης εἵην τῶν adu-'0 γὰρ Λιβάνιον ἐπαινῶν, καὶ τῶν ἔργων ἐκτὸς, τίς ἂν γένωμαι νῦν ὑπόθεσιν ἐπαίνων εὑράμενος 9).

### English translation (Claude)

Basil to Libanius. Many people from your parts who have met us have admired your excellence in speaking. For they said that there was a very great contest, as they put it, so that everyone ran together and no one else was to be seen in the city but Libanius alone contending, and every age listening. For no one thought fit to stay away from the contests, neither one who held the dignity of rank, nor one distinguished in the military rolls, nor one occupied in the mechanical arts. Even women were hurrying to be present at the contests. What, then, was the contest? What was the speech that gathered this festival of the whole people? And they told me that the speech portrayed the character of a peevish man. Do not hesitate to send me what was so admired, so that I too may become a praiser of your words. For if I praise Libanius even apart from his works, what shall I become now that I have found a subject for praise?

### Translation notes

- Letter 351. The speech is Libanius's declamation on the "Morose Man" (Dyscolus). The last sentence is partly garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 351 (PG 32:1093d–1096b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-351).

## Letter 352

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-352
- Source: PG 32:1096b–1096c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Libanius sends Basil his speech, trembling at the thought of his judgment.

### Greek text

Λιβάνιος Βασιλείῳ. Ἰδοὺ πέπομφα τὸν λόγον, ἱδρῶτι περιῤῥεόμενοςᾘῶς γὰρ οὐκ ἔμελλον, ἀνδρὶ τοιούτῳ πέμπων τὸν λόγον, ὂς ἱκανός ἐστι τὴν Πλάτωνος σοφίαν καὶ Δημοσθένους δεινότητα τῇ περὶ τοὺς λόγους εᾶμαθείᾳ δεῖξαι βρυλλουμὲνας μάτην ; Τὸ δὲ ἐμὸν τοιοῦτον, οἷον κώνωψ ἐλέφαντι παραλλόμενος. Ὀθεν πέφρικα καὶ τρέμω, τὸν ἡμέραν λογιζόμειος, καοοῆν ἐπισκέψῃ τοὺς λόγους· μικροὺ δὲ καὶτῶν φρενῶν ἐκπέπτωχα.

### English translation (Claude)

Libanius to Basil. See, I have sent the speech, streaming with sweat. How could I not, when sending my speech to such a man, who by his learning in speech is able to show that the wisdom of Plato and the eloquence of Demosthenes are talked of in vain? Mine is like a gnat jumping beside an elephant. So I shudder and tremble, reckoning up the day on which you will examine the speech; and I have almost lost my wits.

### Translation notes

- Letter 352.

### Citation (SBL)

Basil, Ep. 352 (PG 32:1096b–1096c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-352).

## Letter 353

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-353
- Source: PG 32:1096c–1096d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil praises Libanius's speech on the peevish man, whose chattering wife seems alive in it.

### Greek text

Βασίλειος Λιβανίῳ. ’Λνέγνων τὸν λὸγον, σοφώτατε, καὶ ὑπῳτεθαῦμοαοι. Ὠ μοῦσαι, καὶ λόγοι, καὶ Ἀθῆναι, οἶα τοῖς ἐρασταῖς demptis-6: ! Οἰους κομίζονται τοὺς καρποὺς, οἱ βραχύν τινα χρόνον ὑμῖν συγγινόμενοι ΥΩ. πηγῆς πολυχεύμονος, situ; ἔδειξε τοὺς ἀρνυμένους ! Λῦτὸν γὰρ ἱδόκουν ὀρᾷν ἑν τῷ λόγῳ λὰλῳ συνόντα γυναίῳ. Ἐμπνονν γὰρ λόγον ἐπὶ χθονὸς Λιβανιος ἔγραψεν, ὃς μόνος τοῖς λόγοις ψυχὴν ἐχαρίσατο.

### English translation (Claude)

Basil to Libanius. I have read the speech, most wise friend, and admired it exceedingly. O Muses and letters and Athens, what you give your lovers! What fruits they gather who spend even a short time with you! O fountain of copious stream, how great you have shown those who draw from you! For I thought I saw the man himself in the speech, living with a chattering wife. Libanius has written a living speech on the earth, he who alone has given a soul to words.

### Translation notes

- Letter 353. A few words are garbled in the scan and translated by sense.

### Citation (SBL)

Basil, Ep. 353 (PG 32:1096c–1096d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-353).

## Letter 354

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-354
- Source: PG 32:1096d–1097a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Libanius, delighted by Basil's praise, asks to see Basil's own sermon against drunkenness.

### Greek text

Λιβάνιος Βασιλείῳ, Νῦν ἔγνων εἶναι ὃ λέγομαι· Βασιλιίου γάρ με ἐπαινέσαντος, κατὰ πάντων ἔχω τὰ νικητήρια. Καὶ τὴν ψῆφον δεξαμένῳ τὴν σὴν ἕπεο-τί μοι findiζειν μετὰ σοβαροῦ τοῦ βαδίσματος, οἶά τις ἀλαζὼν τοὺς πάντας περιφρονῶν. Ἐπεὶ οὖν καὶ σοὶ κατὰ μέθης λόγος πεπόνηται, βουλόμεθα τούτῳ περιτυχιῖν. Ἀλλά κομψὸν μέν τι λέγειν οὐκ ἐθὲλωο ό δὲ λόγος ὀφθεὶς διδάξει με τὴν τοῦ λέγειν τέχνην.

### English translation (Claude)

Libanius to Basil. Now I know that I am what I am said to be; for since Basil has praised me, I hold the prize of victory over all. And having received your vote, I may walk with a proud gait, like some braggart despising everyone. Since, then, a speech against drunkenness has been composed by you too, we wish to come upon it. But I do not wish to say anything clever; the speech, once seen, will teach me the art of speaking.

### Translation notes

- Letter 354. Basil's homily against drunkenness survives among his homilies.

### Citation (SBL)

Basil, Ep. 354 (PG 32:1096d–1097a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-354).

## Letters 355, 356, 357, 358, 359

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-355
- Source: PG 32:1097a–1100a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Five short notes of the Basil–Libanius correspondence: Libanius on Basil's Attic praise, Basil's reply that he is a disciple of fishermen, Libanius asking forgiveness for a jest, Libanius lamenting their separation, and Basil begging Libanius to write.

### Greek text

Λιβάνιος Βασιλείῳ, Ἀρα, Bato-0.3a, μὴ τὰς Ἀθήνας οἰκεῖς, καὶ λεʼληο θας σεαυτόν; Οὐ γὰρ τῶν Καισαρέων οἱ παῖδας ταῡτα ἀκούειν ἠδύναντο. Ἠ γλῶττα γάρ μοι τούτων ἐθὰς οὐκ ἧνο ἀλλʼ ὡσπερεί τινα κρημνὸν διοδεύοντος, πληγεῖσα τῇ τῶν ὀνομάτων καινοτομίᾳ, ῧμοί τε τῷ πατρὶ ἔλεγε ο Πάτερ, οὐκ ἐδίδαξας· Ὀμηρος, οὗτος ἀνὴρ, ἀλλὰ Πλάτων, ἀλλʼ Ἀριστοτέλης, ἀλλὰ Σουσαρὶων ό τὰ πάντα ἐπιστάμενος. Καὶ ταῦτα μὶν ἠ γλῶττα. Σὶ δε εἴη, Βασίλειε, τοιαῦτα ἡμᾶς ἐπαινεῖν. Βασίλειος Λιβανίῳ. Δεχομένοις μὶν ἡμῖν ἄ γράφεις, χαρὰ- ἀπαιτουμένοις δέ πρὸς ἄ γράφεις ἆντεπιστέλλειν, ἀγών Ti γάρ ἄν εἴποιμεν πρὸς οὕτως ἂττικίξουσαν γλῶτταν, πλὴν ὅτι ἁλιέων εἰμὶ μαθητὴς, ὁμολογῶ και φιλῶ; Λιβάνιος Βασιλείῳ. Τί παθὼν Βασίλειος ἐδυσχέρανεν τὸ γράμμα, τῆς φιλοσοφίας τὸ γνώρισμα; Παίζειν παρʼ ὑμῶν ἐδιὃάχθημεν· ἀλλʼ ὅμως τὰ παίγνια σεμνὰ, καὶ οἱονεὶ πο).ιᾷ πρέποντα. Ἀλλά πρὸς τῆς φιλίας αὐτῆ ς καὶ τῶν κοινῶν διατριβῶν, λῦσόν μοι τὴν ἀθυμίαν, ἦν μοι ἔτεκεν ἡ ἐπιστολὴ............. οὐδὲν διαφέρουσα. Λιβἁνιος Βασιλείῳ. Ὠ χρόνων ἐκείνων, ἓν οἷς τὰ πάντα ἦμεν ἀλλήλοιςί Νῦν διῳκίσμεθα πικρῶς· ὑμεῖς μὲν ἔχοντες ἀλλή)ους· ἐγὼ δὲ ἀνθʼ ὑμῶν οἶοί περ ὑμεῖς οὐ· δὲνα. Τόν δὲ Ἀλκιμον ἀκούω τὰ νέων ἐν γήρᾳ τολμᾴν, καὶπρὸς τὴν Ῥώμην πέτεσθαι, περιθέντα σοι τόν τοῦ συνεῖναι τοῖς παιδαρίοις πόνον. Συ δὲ, τά τε ἀλλα πρᾶός τις, καὶ τοῦτο οἴσεις οὐ χαλεπῶς ο ,ἐπεὶ καὶ ἡμῖν τοῦ γράψαι πρότερον οὐκ ἔσχες χαλε- Βασίλειος Λιβανιῳ Α Συ μὲν ὅλην τὴν τῶν παλαιῶν τέχνην ἐν τῇ σαυτοῦ κατακλείσας διανοίᾳ, τοσοῦτον σιγᾷς,’ὡς μηδʼ ἐν ἐπιστολαῖς ἡμῖν διδόναι τι κερδαίνειν. Ἐγὼ δὲ, εἰπερ ἦν ἀσφαλὲς ἡ τοῦ διδασκάλου τέχνη, ἦλθον ἄν παρὰ σοὶ, ποιησόμενος Ἰκάρου πτερόν. Ἀλλʼ ὅμως ἐπειδή οὐκ ἔστι πιστεῦσαι ἡλίῳ κηρόν, ἀντὶ τῶν Ἰκάρου πτερῶν, ἐπιστέλλω σοι λόγους, δεικνύντας τὴν ἡμετέραν φιλίαν. Φύσις δέ λόγων, μηνύουσα τοῦς κατά ψυχὴν ἔρωτας, Καὶ ταῦτα μὶν οἱ λόγοι. Σὺ αὐτοὺς ἄγοις ὅπου βούλει ’ καὶ τηλι·· κοῦτον κράτος κεκτημένος, σιωπᾷς. Ἀλλὰ μετάστησον καὶ ἐφʼ ἡμᾶς τὰς ἀπὸ τοῦ στόματός σου τῶν λόγων πηγάς.

### English translation (Claude)

Libanius to Basil. Are you living at Athens, Basil, and have you forgotten yourself? For the children of the Caesareans could not bear to hear these things. My tongue was not used to them; but, as though traveling along a cliff, struck by the novelty of the words, it said to me, its father: "Father, you did not teach me this: Homer, this man; but Plato, but Aristotle, but Susarion, who knows everything." So much for the tongue. But may you, Basil, praise us in this way. [Letter 356] Basil to Libanius. When we receive what you write, it is a joy; when we are asked to write back to what you write, it is a contest. For what could we say to so Attic a tongue, except that I am a disciple of fishermen, I confess it, and I love it? [Letter 357] Libanius to Basil. What has happened to Basil, that he took offence at the letter, the token of philosophy? We were taught to jest by you; yet your jests are dignified, and, as it were, befitting grey hair. But by friendship itself and our common studies, free me from the dejection that your letter has produced in me … differing in nothing. [Letter 358] Libanius to Basil. O those times in which we were all in all to one another! Now we are bitterly separated: you having one another, I having no one in your place like you. I hear that Alcimus is daring the deeds of the young in his old age, and flying off to Rome, laying on you the labor of being with the boys. But you, gentle as you are in other things, will bear this too without difficulty, since you were not displeased with us either about writing first … [Letter 359] Basil to Libanius. You, who have shut up the whole art of the ancients in your own mind, are so silent that you do not give us any gain even in letters. If the teacher's art had been safe, I would have come to you, making myself a wing like Icarus. But since one cannot trust wax to the sun, instead of the wings of Icarus I send you words, showing our friendship. The nature of words is to reveal the loves of the soul. So much for words. You lead them wherever you wish; and, possessing so great a power, you keep silent. But turn toward us too the springs of words that flow from your mouth.

### Scripture references

- Matt 4:19: echo, medium confidence

### Translation notes

- Staged ref 355 holds five letters, the later ones following without a break in the scan: Letter 355 (Libanius); from "[Letter 356]", Letter 356 (Basil); from "[Letter 357]", Letter 357 (Libanius), with a gap near the end ("…"); from "[Letter 358]", Letter 358 (Libanius), which breaks off ("…"); and from "[Letter 359]", Letter 359 (Basil). Susarion is a legendary early comic poet. "The teacher's art" is that of Daedalus, whose son Icarus flew too near the sun. The authenticity of this correspondence has been questioned. Allusion: Matt 4:19 (disciples of fishermen).

### Citation (SBL)

Basil, Ep. 355 (PG 32:1097a–1100a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-355).

## Letter 360

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-360
- Source: PG 32:1100b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: A confession of faith in the Trinity and the incarnation, with the invocation of saints and the veneration of their images, presented as an extract from a letter of Basil to Julian.

### Greek text

Ἐκ τῆς ἐπιστολῆς αὐτοῦ πρὸς Ἰουλιανόν τὸν παραβάτην. Κατὰ την θεόθεν ἑπικεκληρωμένην ἡμῖν ἀμώμητον πίστιν τῶν· Χριστιανῶν ὁμολογῶ καὶ συντίθημι πιστεύειν εἰς ἕνα Θεὸν Πατέρα παντοκράτορα, Θεὸν τὸν Πατέρα, Θεὸν τὸν Υίὸν, Θεὸν τό Πνεῦμα τὸ ἅγιονο ἕνα Θεὸν, τὰ, τρία προσκυνῶ καὶ δοξάζω. Ὀμολογῶ δὲ καὶ τὴν τοῦ Υἱοῦ ἕνσαρκον οἰκονομίαν, καὶ Θεοτόκον τὴν κατὰ σάρκα τεκοῦσαν αὐτὸν ἁγίαν Μαρίαν. Δέχομαιλδε καὶ τοὺς ἁγίους ἀποστόλους, προφήτας, καὶ μάρτυρας, καὶ εἰς τὴν πρός Θεὸν ἱκεσίαν τούτους ἐπικαλοῦμαι, τοῦ διʼ αὐτῶν, ἦγουν διὰ τῆς μεσιτείας αὐτῶν, ἰλεὼν μοι γενέσθαι τὸν γιο λάνθρωπον Θεὸν, καὶ λύτρον μοι τῶν πταισμάτων γενέσθαι καὶ δοθῆναι· ὅθεν καὶ τοῦς χαρακτῆρας τῶν εἰκόνων αὐτῶν τιμῶ καὶ προσκυνῶ, κατʼ ἐξαίρετον τούτων παραδεδομένων ἐκ τῶν ἁγίων ἀπο· στόλων, καὶ οῦκ ἀπηγορευμένων, ἀλλʼ ἐν πάσαις ταῖς ἐκκλησίαις ἡμῶν τούτων ἀνιστορονμίνων.

### English translation (Claude)

From his letter to Julian the Apostate. According to the blameless faith of the Christians allotted to us by God, I confess and agree that I believe in one God, the Father Almighty: God the Father, God the Son, God the Holy Spirit; one God, the three, I worship and glorify. I confess also the dispensation of the Son in the flesh, and holy Mary, who bore him according to the flesh, as Theotokos. I receive also the holy apostles, prophets, and martyrs, and I call upon them for supplication to God, so that through them, that is, through their mediation, the God who loves humankind may be propitious to me, and a ransom for my faults may be granted me. Hence I also honor and venerate the features of their images, especially since these have been handed down from the holy apostles, and are not forbidden, but are depicted in all our churches.

### Translation notes

- Letter 360. This extract is generally regarded as not by Basil: it is first cited in the controversy over images in the eighth century, and the Benedictine editors placed it among the doubtful or spurious letters. It is translated exactly as it stands. "Theotokos" means "God-bearer".

### Citation (SBL)

Basil, Ep. 360 (PG 32:1100b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-360).

## Letter 361

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-361
- Source: PG 32:1100b–1101c
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks Apollinarius to explain the scriptural and patristic use of 'essence' and the meaning of homoousios, suggesting that 'invariably like in essence' may express the Son's relation to the Father better.

### Greek text

’Δπολιναρίῳ. Τῷ δεσπότῃ μου αἰδεσιμωτάτῳ ’Δπολιναρίῳ, Βασίλειος. Πρότερον μέν σοι περὶ τῶν ἐν ταῖς Ιραφαίς ἀσαφῶν ἐπεστέλλομεν, καὶ ηὐφραινόμεθα, οἷς τε ἔπεμπες, οἷς τε ὑπισχνοῦ. Νῦν δὲ μείζων ἡμῖν ὑπὲρ μειζόνων η φροντὶς προσελήλυθεν, εἰς ἣν οὐδένα ἓτερον ἔχομεν ἐν τοῖς νῦν ἀνθρώποις, τοιοῦτον κοινωνόν καὶ προστάτην ἐπικαλέσασθαι, ὁποῖόν σε καὶ ἐν γνὼσει καὶ ἐν λόγῳ ἀκριβῆ τε ὁμοῦ καὶ εὐπρόσιτον ὁ Θεὸς ἡμῖν ἐδωρήσατο. Ἐπεὶ οὖν οἱ πάντα φύροντες, καὶ λόγων καὶ ζητημάτων τὴν οἰκουμένην ἐμπλήσαντες, τὸ τῆς οὐσίας ὄνομα, ὡς ἀλλότριον τῶν θείων λογίων, ἐξέβαλον, καταξίωσον ἡμῖν σημᾶναι, ὅπως τε οἱ πατέρες αύτῷ ἐχρήσαντο, καὶ εἰ μηδαμοῦ εὗρες ἐν τῇ Γραφῇ κείμενον. Τὸν γὰρ ἐπιούσιον ἄρτον, καὶ τὸν λαὸν τὸν περιούσιον, καὶ εἴτι τοιοῦτον, ὡς οὐδὲν ’ ἔχοντα κοινὸν δ ιαπτύουσιν, Ἔπειτα μέντοι καὶ περὶ αὐτοῦ τοῦ ὁμοουσίου (οὔ ἕνεκεν ἡγοῦμαι ταῦτα κατασκευάζειν αύτούς, βαθέως τὴν οὐσίαν διαβάλλοντας, ὑπὲρ τοῦ μηδεμίαν χώραν τῷ ὁμοουσίῳ καταλιπεῖν) διαλαβεῖν ἡμῖν πλατύτερον βουλήθητι, τίνα τὴν διάνοιαν ἔχει, καὶ πῶς ἂν ύγιῶς λέγοιτο, ἐφʼ ὧν οὔτε γένος κοινὸν ὑπερκείμενον θεωρεῖται, οὔτε ὑλικὸν ὑποκείμενον προϋπάρχον, ούκ ἀπομερισμός τοῦ προτέρου εἰς τὸ δεύτερον. Πῶς οὖν χρὴ λέγειν ὁμοούσιον τὸν Υίὸν τῷ Πατρὶ, εἰς μηδεμίαν ἔννοιαν τῶν sipuμένων καταπίπτοντας, θέλησον ἡμῖν πλατύτερον διαρθρῶσαι. Ἡμεῖς μὲν γὰρ ὑπειλήφαμεν, ὅπερ ἂν εἶναι καθʼ ὑπόθεσιν τοῦ Πατρός ούσία ληφθῇ, τοῦτο εἶναι πάντως ἀναγκαῖον καὶ τὴν τοῦ Υίοῦ λαμβάνεσθαι. Ὦστε εἰ φως νοητὸν, ἀίδιον, ἀγέννητον, τὴν τοῦ Πατρός οὐσίαν τις λέγοι, φῶς νοητὸν, ἀίδιον, γεννητὸν, καὶ τὴν τοῦ Μονογενούς οὐσίαν ἐρεῖ. Πρὸς δὲ τὴν τοιαύτην ἔννοιαν δοκεῖ μοι ἠ τοῦ ἀπαραλλάκτως ὁμοίου φωνὴ μᾶλλον ἤπερ ἠ τοῦ ὀμοουσίου ἁρμόττειν. Φῶς γὰρ φωτὶ μηδεμίαν ἐν τῷ μᾶλλον καὶ ἧττον τὴν διαφορὰν ἔχον, ταυτὸν μὲν οὐκ εἶναι (διότι ἐν ἰδίᾳ περιγραφῇ τῆς ούσίας ἐστὶν ἑκάτερον), ὅμοιον δὲ κατʼ οὐσίαν ἀκριβῶς ἀπαραλλάκτως, ὀρθῶς ἆν οἶμαι λέγεσθαι. Εἴτε οὖν ταύτας χρὴ διαλέγεσθαι τὰς ἐννοίας, εἴτε ἐτέρας μείζους ἀντιλαβεῖν, ὡς σοφὸς ἰατρὸς (καὶ γὰρ ἐξεφήναμέν σοι τὰ ἐν τῇ καρδίᾳ), τὸ μὲν ἀρῥωστοῡν ἴασαι, τὸ δὲ σαθρὸν ὑποστήριξον · παντὶ δὲ τρόπῳ βεβαίωσον ἡμᾶς. Τοὺς μετὰ τῆς εὐλαβείας σου ἀδελφούς ἀσπάζομαι, καὶ ἀξιώ μετὰ σοῦ εὔχεσθαι ὑπὲρ ἡμῶν, ἱνα σωθῶμεν. '0 ἑταῖρος Γρηγόριος, τὸν μετὰ τῶν γονέων ἐλόμενος βίον, αύτοίς σύνεστιν. ’Υγιαίνων ἐπιπλεῖστον φυλαχθείης ἡμῖν, ὠφελῶν ἡμᾶς καὶ ταῖς εὐχαῖς καὶ τῇ γνώσει.

### English translation (Claude)

To Apollinarius. To my most venerable master Apollinarius, Basil. Formerly we wrote to you about obscure passages in the Scriptures, and we were delighted both with what you sent and with what you promised. But now a greater anxiety about greater matters has come upon us, for which we have no one else among men today to call upon as so great a partner and protector as God has given us in you, exact and at the same time approachable both in knowledge and in speech. Since, then, those who throw everything into confusion and have filled the world with arguments and questions have cast out the word "essence" as foreign to the divine oracles, deign to show us how the fathers used it, and whether you have found it nowhere set down in Scripture. For they spit at the "daily bread" and the "peculiar people" and anything of the kind as having nothing in common with it. Then also about the homoousios itself (for whose sake I think they contrive these things, slandering "essence" deeply so as to leave no room for the homoousios), be willing to discuss more broadly for us what meaning it has, and how it could soundly be said of things in which neither a common genus is seen above them, nor a material substrate existing before them, nor a division of the first into the second. How, then, one should call the Son homoousios with the Father without falling into any of the notions mentioned, be willing to set out for us more fully. For we have supposed that whatever the essence of the Father is taken to be, by hypothesis, this the essence of the Son must also necessarily be taken to be. So that if someone were to call the essence of the Father intelligible light, eternal, unbegotten, he will call the essence of the Only-begotten also intelligible light, eternal, begotten. And for such a notion the expression "invariably like" seems to me to fit better than "homoousios." For light that has no difference from light in degree, more or less, I think may rightly be said to be not the same (since each is in its own circumscription of essence), but like in essence, exactly and invariably. Whether, then, these notions should be discussed, or other greater ones taken up instead, as a wise physician (for we have laid bare to you what is in our heart), heal what is sick and support what is unsound; in every way confirm us. I greet the brothers who are with your reverence, and I ask you to pray with them for us, that we may be saved. My friend Gregory, having chosen life with his parents, is with them. In health may you be kept for us as long as possible, benefiting us both by your prayers and by your knowledge.

### Scripture references

- Matt 6:11: allusion, high confidence
- Titus 2:14: allusion, high confidence

### Translation notes

- Letter 361. Letters 361–364 between Basil and Apollinarius were judged spurious by the Benedictine editors; their authenticity is disputed. The theological statements are translated exactly as written. Allusions: Matt 6:11 (daily bread, ἐπιούσιος); Titus 2:14 (a people for his own possession, περιούσιος).

### Citation (SBL)

Basil, Ep. 361 (PG 32:1100b–1101c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-361).

## Letter 362

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-362
- Source: PG 32:1101d–1104d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Apollinarius replies that 'one essence' can be said of things one in genus, as all men are Adam, and that the Son is homoousios with the Father uniquely, as the only offspring of the one principle, the same in otherness and other in sameness.

### Greek text

Βασιλείῳ Ἀπολινάριος. Φιλοθέως πιστεύεις, καὶ φιλολόγως ζητεῖς, καὶ παρʼ ἡμῶν τὸ πρόθυμον ὀφείλεται διὰ τήν ἀγάπην, εἰ καὶ τύ ἱκανὸν τῷ λόγῳ μὴ ἕποιτο, διά τε τὸ ὁμέτερον ἐνδεὲς, καὶ τὸ τοῦ πράγματος ὑπερφυές. Ούσία μία, οὐκ ἀριθμῷ μόνονʼ λέγεται, ὥσπερ λέγεις, καὶ τὸ ἕν μιᾷ περιγραφῇ, ἀλλὰ καὶ ἰδίως ἀνθρώπων δύο καὶ ἄλλον ὁτουοῦν τῶν κατὰ γένος ἐνιζομένων · ὥστε ταύτῃ γε καὶ δύο καὶ πλείονα ταυτὸν εἶναι κατὰ τὴν οὐσίαν, καθὸ καὶ πάντες ἄνθρωποι Ἀδάμ ἐσμεν εἷς ὄντες, καί Δαβὶδ ὁ τοῦ Δαβὶδ υἱὸς, ὡς ταυτὸν ὢν εκείνῳ · καθὰ καὶ τόν Υἱόν λέγεις καλῶς τοῦτο εἶναι κατόι τὴν οὐσίαν, ὅπερ ό Πατὴρ. Ούδε γὰρ ἑτέρως ἂν ἧν Θεὸς ό Υἱός, ἑνός ὁμολογουμένου καί μόνου Θεοῦ τοῦ Πατρός · ὥς που καὶ εἷς Ἀδὰμ, ὁ ἀνθρώπων γενάρχης, καὶ εἷς Δαβὶδ, ό τοῦ βασιλείου γένους ἀρχηγέτης. Ταύτῃ γέ τοι καὶ ἓν εἶναι γένος ὑπὲρ. κείμενον, ἢ μίαν ὑλην ὑποκειμένην, ἐπὶ Πατρός καὶ Υἱοῡ, περιαιρεθήσεται τῶν ὑπονοιῶν, ὅταν γεναρχικὴν παραλάβωμεν ἰδιότητα τῆς ἀνωτάτω ἀρχῆς, καὶτὰ ἐκ τῶν γεναρχῶν γένη, πρὸς τό ἐκ τῆς μιᾶς ἀρχῆς μονογενὲς γέννημαʼ μετρίως γὰρ τὰ τοιαῦτα εἰς ὁμοίωσιν ἔρχεται. Καθό μηδὲ τοῦ Ἀδὰμ, ὡς θεοπλαστου, καὶ ημῶν, ὡς ἁνθρωπογεννήτων, ἓν ὑπέρκειται γένος ἀλλʼ αὑτὸς ἀνθρώπων ἀρχή μήτε ὕλη κοινὴ αὑτοῦ τε καὶ ἡμῶν, ἀλλʼ αὑτός ἡ πάντων ἀνθρώπων ὑπόθεσις. Μήτι μην τοῦ Δαβὶδ, καὶτοῦ γένους τοῦ ἐκ Δαβὶδ, προεπινοεῖται, καθό Δαβὶδ · ἐπείπερ ἡ τοῦ Δαβὶδ ἰδιότης, ἀπὸ τοῦ Δαβιδ ἄρχεται, καὶ ἠ ὑπόθεσις τῶν ἐξ αὑτοῦ πάντων, αὑτός · ἀλλʼ ἐπειδὴ ταῦτα ἀπολείπεται, καθὸ εἰσιν ἕτεραι κοινότητες ἀνθρώπων ἁπάντων πρός ἀλλήλους, οἶαι ἆν ἁδελφῶν ἐπὶ δὲ Πατρός καὶ Υίοῦ τοιοῦτον οὑκ ἔστιν, ἀλλὰ τό ὅλον Πατὴρ ἁρχὴ, καὶ Υἱός ἐκ τῆς ἀρχῆς. Οὐκοῦν οὐδὲ ἁπομερισμός τοῦ προτέρου εὶς τό- δεύτερον, ῶσπερ ἐπὶ σωμάτων, ἀλλʼ ἀπογέννησις. Οὐδὲ γὰρ ἡ Πατρός ἰδιότης καθάπερ εἰς Υἱόνόιπομεμέριο σται, ἀλλʼ ἡ τοῦ Υἰοῦ ἐκ τῆς τοῦ Πατρός ἐκπέφηνε · τουτόν ἐν ἑτερότητι, καὶ ἕτερον ἐν ταυτότητιʼ καθὸ λέγεται Πατέρα εἶναι ἐν riga, καὶ Υὶόν ἐν Πατρί, Οὔτε γὰρ ἡ ἑτερότης ἁπλῶς φυλάξει τὴν ἀλήθειαν τῆς νεότητος, οὔτε ἠ ταυτότης αὖ τό ἀμέριστον τῆς ὑποστάσεως* ἀλλʼ ἑκάτερόν σύμπλοκον καὶ ένοειδές. ταυτὸν ἑτέρως, καὶ ἕτερον ὡσαύτως· ἵνα τις τὰ ῥήματα, μὴ ἐφικνούμενα τῆς δηλώσεως, ἐκβιασηται βεβαιοῦντος ἡμῖν τού Κυρίου τὴν ἔννοιαν, καὶ ἐν τῶ μείζων μὲν ἰσότητι, παριστάναι τόν Πατέρα, τόν δὲ Υἰόν, ἐν ὑποβάσει τό ἶσον ἔχοντα· ὅπερ έδίί δαξεν ἐν ὁμοειδεῖ μὲν, ὑφειμένῳ δὲ φωτὶ νοεῖν τόν Υἰόν, μὴ την οὐσίαν ἐξαλλάττὸντας, ἀλλὰ τό αὑτό ὑπερβεβληκὸς καὶ ἐν ὑφέσει θεωροῦντας. Oi μὲν γὰρ ι · Ι “ Ι την οὐσίαν ἐν οὐδεμιᾷ ταυτότητι παραδεξάμενοι, ὁμοίωσιν ἔξωθεν φέροντες τῷ Υίῷ προστιθέασιν · ὃ δὴ καὶ ἔως ἀνθρώπων διαβαίνει, τῶν ὁμοιουμένων τῷ Θεῷ. Oi δε τὴν ὁμοίωσιν τοῖς ποιήμασι πρέπουσαν εἰδότες, ἐν ταυτότητι μὲν τόν Υίόν συνάπτουσι Πατρὶ, ὒφειμένη δε τῇ ταυτότητι · ἵνα μὴ αὐτὸς ὁ Πατήρ, μέρος Πατρός, ἂ δυνατῶς παρίσταται τῷ, ἀλλος Υἱός. οὑτω Θεὸς, οὐχ ὡς ἐκεῖνος, ἀλλʼ ὡς ἐξ ἐκείνου, οὐ τὸ πρωτότυπον, ἀλλʼ εἰκών. Οὗτος ὁμοοὺσιος, ἐξηρηο μένως παρὰ πάντα καὶ ἰδιαζόντως· οὑχ ὡς τὰ ὀμογενῆ, οὑχ ὡς τὰ όιπομεριξόμενα, ἀλλʼ ὡς ἐκ τοῦ ἕνός γένους καὶ εἴδους τῆς θεότητος, ἓν καὶ μόνον ἀπογέννημα, ἀδιαιρέτῳ καὶ ἀσωμάτῳ προόδῳ καθʼ ἣν μόνον τό γεννῶν ἐν τῇ γεννητικῇ ἰδιότητι, προῆλθεν εἰς τὴν γεννητικὴν ἰδιότητα.

### English translation (Claude)

Apollinarius to Basil. You believe as a lover of God and inquire as a lover of learning; and eagerness is owed by us out of love, even if adequacy of argument does not follow, both because of our deficiency and because of the transcendence of the matter. "One essence" is said not only of what is one in number, as you say, and of what is in one circumscription, but also, properly, of two men and of any other things unified by genus; so that in this way two or more are the same in essence, just as all of us men are Adam, being one, and the son of David is David, as being the same as he; just as you rightly say that the Son is in essence what the Father is. For otherwise the Son would not be God, since the Father is confessed to be the one and only God; as there is one Adam, the founder of the race of men, and one David, the founder of the royal race. In this way too the suspicion that there is one genus lying above, or one matter lying beneath, in the case of the Father and the Son will be removed, when we take the property of founder of a race as belonging to the highest principle, and compare the races that come from their founders with the only-begotten offspring from the one principle; for such things come into likeness only in a measure. For neither does one genus lie above Adam, as formed by God, and us, as born of men; but he himself is the principle of men; nor is there a matter common to him and us, but he himself is the foundation of all men. Nor is anything conceived before David and the race from David, insofar as he is David; since the property of David begins from David, and he himself is the foundation of all who come from him. But since these comparisons fall short, inasmuch as there are other things all men have in common with one another, such as belong to brothers, while with the Father and the Son there is nothing of the kind, but the Father is wholly principle and the Son is from the principle; so neither is there a division of the first into the second, as with bodies, but a begetting. For it is not that the property of the Father has been, as it were, divided off into the Son, but that the property of the Son has appeared from that of the Father: the same in otherness, and other in sameness; according as the Father is said to be in the Son and the Son in the Father. For neither will otherness alone preserve the truth of the sonship, nor sameness alone the indivisibility of the hypostasis; but each is interwoven and of one form: the same in another way, and other in the same way … the Lord confirming the notion for us, by presenting the Father in a greater equality, and the Son as having equality in subordination; which he taught us to understand by conceiving the Son in a light of the same form but lessened, not altering the essence, but beholding the same in excess and in lessening. For those who accept the essence in no sameness bring in likeness from outside and attach it to the Son; which indeed extends even to men, who are likened to God. But those who know that likeness befits things made join the Son to the Father in sameness, but a lessened sameness; so that he is neither the Father himself nor a part of the Father, but … another, the Son; thus God, not as he is, but as from him; not the archetype, but the image. This one is homoousios exceptionally above all and peculiarly: not as things of the same genus, not as things divided, but as the one and only offspring from the one genus and form of the Godhead, by an indivisible and incorporeal procession, according to which alone the begetter, in its begetting property, went forth into the begotten property.

### Scripture references

- John 14:10: allusion, high confidence
- John 14:28: echo, low confidence
- Col 1:15: echo, medium confidence

### Translation notes

- Letter 362 (Apollinarius to Basil). On authenticity see the note on Letter 361. The argument is dense and the scan is garbled in places; doubtful phrases are translated by sense, and two gaps are marked "…". "Sonship" renders a corrupt word in the scan (νεότητος, read as υἱότητος). Allusions: John 10:38; 14:10 (Father in the Son); John 14:28; Col 1:15 (image).

### Citation (SBL)

Basil, Ep. 362 (PG 32:1101d–1104d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-362).

## Letter 363

- URL: https://sophiascriptura.com/fathers/basil-epistulae/334/#p-363
- Source: PG 32:1105a
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil, delighted with Apollinarius's explanations, asks whether he may put further questions to him about Scripture.

### Greek text

Ἀπολιναρ ίῳ. Τῷ δεσπότῃ μου, τῷ αἱδεσιμωτοίτῳ ἀδελῷ, ’Λπο- ι λιναρίῳ, Βασίλειος. Διημάρτομεν τῶν προφάσεων, διʼ ὧν ἓνῆν προσειπεῖν σου τὴν εὐλάβειαν, καίτοιγε ἡδέως ἂν ἐπὶ τοῖς γράμμασιν ἐκείνοις ἐπιστείλαντες. Σε γὰρ ἓν σιωπῇ κατέχειν τὴν ἡδονὴν ἐπʼ ἐκείνοις ἥσθημεν. Ὀντως γὰρ ἡμῖν ἔδοξας οἷς πεπνῦσθαι· τῶν ἑρμηνευόντων δὲ σκιαὶ ἀίσσουσιν· οὕτως ἐπʼ ἀσφαλοῦς τῆς διανοίας τὴν εξήγησιν ἄγων. Καὶ νῦν δὴ πλέον ὁ ἔρως τῆς γνώσεως τῶν θείων λογίων ἅπτεται τῆς ψυχῆ ς μου. Προβαλεῖν μεν οὖν σοι τῶν ἀπορουμένων τινὰ ἀποκνῶ, μὴ δοξω πέρα τοῦ μέτρου ἐμφορεῖσθαι τῆς παρρησίας. Σιωπᾷν δὲ πάλιν οῦ καρτερῶ, ὠδίνων καὶ ἔτι προσλαβεῖν ἐφιέμενος. Ἀριστον οὖν μοι κατεφάνη πυθέσθαι σου, πότερον ἓφίης ἡμῖν, ὦ θαυμάσιε, ἐρωτᾷν τι τῶν ἀπορουμένων, ἦ χρὴ τὴν ἡσυχίαν οἴγειν. Ὀπότερον δʼἆν ἀποκρίνῃ, τοῦτο φρλάξομεν τοῦ λοιποῦ. Ἐῥρωι μένον τε καὶ εὔθυμον καὶ ὑπερευχόμενον έχοιμέν σε διαπαντός.

### English translation (Claude)

To Apollinarius. To my master, my most venerable brother Apollinarius, Basil. We have missed the occasions by which we could have addressed your reverence, although we would gladly have written about that letter of yours. For we perceived that you kept your pleasure at it in silence. For truly you seemed to us "alone to have understanding, while the shadows of the interpreters flit about," so securely do you lead the explanation of the meaning. And now the love of the knowledge of the divine oracles grips my soul still more. I hesitate to put any of my difficulties to you, lest I seem to take my fill beyond the measure of freedom of speech. But again I cannot bear to keep silent, being in travail and longing to learn still more. So it seemed best to me to ask you whether you permit us, admirable friend, to ask about any of our difficulties, or whether I must keep quiet. Whichever you answer, we shall keep to from now on. May we have you always in health and good spirits, praying for us.

### Extrabiblical texts

- Homer, Od. 10.495 (Homer, Odyssey): quotation, high confidence

### Translation notes

- Letter 363. On authenticity see the note on Letter 361. The quotation adapts Homer, Odyssey 10.495 (said of Tiresias among the dead), with "of the interpreters" substituted.

### Citation (SBL)

Basil, Ep. 363 (PG 32:1105a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/334/#p-363).

## Letter 364

- URL: https://sophiascriptura.com/fathers/basil-epistulae/364/#p-364
- Source: PG 32:1108a–1108b
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Apollinarius explains why the Nicene faith had to be restated against those who replaced homoousios with 'like in essence', insists that homoousios means the Son is God, and adds the Spirit's place in the same Godhead.

### Greek text

Ἀναγκαία δὲ ἦν μετ, ἐξηγήσεως τῶν αὐτῶν ἒπανάληψις, διὰ τὴν ουχ ὑγιῆ τῶν κειμένων παρεξηγησιν, ἢν εἰσῆγον οἰ πάλαι μεν ἆντικρυδ αντιλέγοντες, νῦν δὲτὴν ἀντιλογίαν ἐξηγήσεως σχήματι μεθοδεύσαντες. ἔνθα ἧν ἡ τοῦ όμοουσίου κακοῦργος ’ όιναίρεσιςυ ὡς οὐκ ὀφείλοντος νοεῖσθαι κατʼ οὐδεμίαν ἄρνησιν Ἑλληνικήν· ἆντεισαγῶγὴ δὲ τοῦ όμοουσίου τό ὅμοιον κατʼ οὐσίαν, ὅπερ ἐπετηδεύθη, χυδαίως ὀνομασθὲν, καὶ κακοήθως νοηθέν· ἐπειδὴ ἡ ὁμοιότης τῶν ἐν οὐσίᾳ, ἐστὶ τῶν οὐσιωὸῶν- ἵνα δὴ ουτως ὡμοιωμένη οὐσία οὐσία νοῆται, οἷος ἂν εἴη καὶ ἀνδριὰς πρὸς βασιλέα. Πρὸς ἅπερ ἁντεγράφη, τὸ ὑπὸ τῶν εὐσεβεῖν εἰδότων καὶ βουλομένων, ὅτι οὐχ ὅμοιον Θεῷ, ἀλλὰ Θεὸν δηλοῖ τό ὅμοούσιόν,ὡς ἆν γέννημα γνήσιον καὶ τῆς αὐτῆς οὐσίας τῷ γεγεννηκότι. Συνεισὴγετο δὲ καὶ τό περὶ· Πνεύματος, ὡς ὑπὸ τῶν Πατέρων ἓν τῇ αὐτῆ πίστει τῷ Θεῷ καὶ τῷ Υὶῷ κειμένου, ὄτι ἔστιν ἐν τῇ αὐτῇ θεότητι. Τὴν οὖν τῆς εὐσεβείας ταύτης πρεσβειαν, τίνα εἰκὸς ἧν οὕτω μετεῖναι, ὡς τόν σπουδαιότατον, οἶμα τῷ δεσπότῃ μου Γρηγορίῳ, ὃς οὐδʼ αὐτὸς οὐδαμόθεν γράφει, οὐδὲ σημαινει καθάπαξ οὐδέν; Ἕῤῥωσο, δέσποτα ποθεινότατε.

### English translation (Claude)

[Apollinarius to Basil.] … And a repetition of the same things with explanation was necessary, because of the unsound misinterpretation of what had been laid down, which was introduced by those who formerly contradicted openly but have now contrived their contradiction under the guise of interpretation. There was the knavish removal of the homoousios, on the ground that it ought not to be understood … ; and, in place of the homoousios, the substitution of "like in essence," which was contrived, crudely named and maliciously understood; since likeness of things in essence belongs to … , so that an essence thus likened is understood as essence, as a statue might be to a king. In reply to this it was written by those who know how to be godly and wish to be, that the homoousios signifies not one like God but God, as a genuine offspring and of the same essence as the one who begot him. There was also brought in the matter of the Spirit, as placed by the Fathers in the same faith with God and the Son: that he is in the same Godhead. To whom, then, was it fitting that the advocacy of this godliness should belong so much as to the most earnest, I think, my master Gregory, who himself writes from nowhere and indicates nothing at all? Farewell, most longed-for master.

### Translation notes

- Letter 364 (Apollinarius to Basil). On authenticity see the note on Letter 361. The scan has lost the heading and the opening ("…"), and two phrases are garbled ("…"). "Gregory" is probably Gregory of Nazianzus.

### Citation (SBL)

Basil, Ep. 364 (PG 32:1108a–1108b; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/364/#p-364).

## Letters 365, 366

- URL: https://sophiascriptura.com/fathers/basil-epistulae/364/#p-365
- Source: PG 32:1108c–1112d
- Translation: Claude (claude-opus-5-5), 2026-10-12

Summary: Basil asks the emperor Theodosius to build a bridge over the flooding river Halys, which cuts Cappadocia off from its food supplies; the second half of a letter to the monk Urbicius praises continence as the health of the soul, likening it to God, who desires nothing.

### Greek text

Βασίλειος τῷ μεγάλῳ βασιλεῖ Θεοδοσίω. Πάθος ἀπήντησε τῆ καθʼ ἡμᾶς, χώρᾳ, οὐκ εκ σω·ματικῆς περιπετείας, ἀλλʼ ἐξ ὑδάτων ἐπιρρύσεως, Πόθεν δὲ τοῦτο, δηλώσω. Γέγονε καταβολή χιόνων πολλὴ τῆ καθʼ ἡμᾶς λίμνη. Μὴπω δὲ αὐτῆς κρυσταλλωθείσης, ἐπιγίνεται πνεῦμα θερμὸν, καὶ ὄμβρος νότιος συμπίπτει αὐτῇ. Ἀθρόας οὖν γενομένης τῆς τήξεως, ἆνείκαστα ἐκινήθη ῥεύματα ἄεννάῳ ποταμῷ συνεπιμέγνύμενα τῷ ἅλυι, ἐναύλῳ. τε ὄντι, ὑπερβαίνοντα γλώσσῃ καὶ ὀφθαλμῷ. Οὗτος ὁ λαχὼν ἡμῖν γείτων ποταμός ο ἐκβλύζων μὲν ἐκ τῆς τῶν Ἀρμενίων, ἓκβιβαζόμενος δὲ ἐν τῆ ἱερωτάτη λίμνη τῶν Σεβαστηνῶν, εἰς ἢν οἱ φερώνυμοι καὶ γενναῖοι τεσσαρακοντα τοῦ Χριστοῦ στρατιῶται βορέου δεινοῦ πνεύσαντος ἓνεπάρησαν. Κάκεῖθεν (δέξαι με τὸ ἀληθὲς λέγοντα, κράτιστε) οὗτος ὁ περικυκλῶν ἡμᾶς ὥσπερ ἔθνος πολέμιον τῶν φοβερῶν, οὗ μικρῶς ἡμᾶς ἐκφοβεῖ. neat γὰρ μηδέποτε περαιούμενος κατά τινα χρόνον ἢ τρόπον, τὰς ἀναγκαίας ἡμιν και λυσιτελεῖς πατρίδ ας οὐ συγχωρεῖ διακομίζειν τὰ ἐμπορευόμενα ἐπιτήδεια. Δὲγω δὴ τῶν Γαλατῶν καὶ Παφλαγόνων καὶ Ἐλληνοποντίων, διʼ ὧν και ἐξ ὧν τὰ ἀναγκαῖα ἡμῖν προσεστι, μάλιστα ἡ τοῦ ἄρτου δαψίλεια· κρυμὼδους οὕσης τῆ ς περικύκλῳ γῆς, καὶ ἐκ τοῦ περιέχοντος ἀέρος, ἐκ τῆς ἀστραποβροντοχα).αζορειθροδαμάστου ὀρυγῆς δεσμουμένης. Οὐ μικρὸν δὲ ἀπειλεῖ καὶ ἡ τοῦ πατρίου ἄλγους Ἀργέου ὑπεροψία. Σὺ οὖν ἐκδυσωπηθεὶς, κράτιστε, φιλοτιμεῖσθαι θέλησον τὴν ὑποφορόν σου γῆνο ἶνʼ οὕτω τούτῳ ἓν ἀφθονίᾳ γεφύρας περαιοῦσθαι ἄφαρμοσάμενος, δείξῃς αὐτὸν νέαν Ἐρυθρὰν ὀδοιπὸριστον. Καὶ ’γὰρ τῷ πολυστενάκτῳ βίῳ τῶν Ἰουδαίων σπλαγχνισθεὶς 6 Κύριος, τούτους ἀβρόχοις ποσὶ βαδίζειν εὐδόκησεν ὡς διὰ ξηρᾶς ἐν τῇ Ἐρυθρᾷ, δεδωκὼς αὐτοῖς προηγήτορα τὸν Μωσέα. Πολὺς οὖν ἡμῖν ὁ τοῦ ποταμοῦ τρόπος, ἀνθρώποις μὶν γέγονεν ὄλεθρος ο ἄνω δε πελαγίξοντος αὐτοῦ, καὶ πᾶσαν χλοηφόρον γῆν ἐκθλίβειν-τος, καὶ ἔκ τῆς ἰλύος σκεπομένης τῆς ἀρούρας, ἀνάγκη λιμώττειν τὸν ἀροτῆρα βοῦν, καὶ πάντα τὰ ὗποζύγια τῆς περικύκλῳ γῆς. Καὶ εί μὶν ἦν ἄνθρωπος ἀδικῶν, οὐκ ἂν ἐπαυσάμεθα τοῖς δικαστηρίοις χρώμενοι. Τὸν δε νόμοις μὴ πειθόμενον μέγιστον ποταμὸν, τί ἂν ἄρα δέοι τις ἐφαρμόσασθαις Σοὶ οὖν εὔχεσθαι δεῖ, κράτιστε, τῷ ἐν μιᾷ καιροῦ ῥοπῇ ἀναστεῖλαι δυναμένῳ τὸν τῶν ὁδοιπόρων κίνδυνον, ἰαίνει του θνητοῦ παντὸς, ὥσπερ σῶμα ἔχουσα τοῦ Θεοῦ τὸ Πνεῦμα · καὶ Θεῷ μίσγεσθαι ποιεῖ, οὔτε ζῆλον ἔχουσα οὔτε φθόνον. Ὀ γὰρ ἐρῶν σώματος, ἑτέρῳ διαφθονεῖται ' 6 δε μὴ κομισάμενος εἰς καρδίαν τῆς φθορᾶς τὴν νόσον, ἔῤῥωται λοιπὸν πόνῳ παντὶ, καίπερ ἀποθανὼν μεν τῷ σώματι, ζῶν δε τῇ ἀφθαρσίᾳ, Καί μοι τελείως καταμανθάνοντι, ἐγκράτεια δοκεῖ ὀ Θεὸς εἶναι, ὅτι μηδενὸς ἐπιθυμεῖ, ἀλλά πάντα ἔχει ἔν ἑαυτῷ· καὶ οὐδενὸς ὀρέγεται, οὐδὲ ἔχει πάθος περὶ τοὺς ὀφθαλμοὺς, οὐδε περὶ τά ὦταʼ ἀλλά ἀνενδεὴς ὣν, πλήρης διʼ ῶου ἐστίν. Ἐπιθυμία νόσος ἔστὶ ψυχῆς ο ὑγεία δε, ἆγκράτεια. Ού μόνον δε περὶ ἓν εἶδος τὴν ἰγκράτειαν δεῖ ὀρᾴν, οἷον ἕνεκεν ἀφροδισίων, ἀλλά καὶ περὶ τὰ ἄλλα ὅσα ἇπιθυμεῖ ἠ ψυχὴ κακῶς, οὐκ ἀρκουμένη τοῖς ἀναγκαίοις ι γίνεται φθόνος διὰ χρυσίον, καὶ ἀδικὴματα μυρία δ ιʼ ἑτέρας ἐπιθυμίας. Καὶ 1'6 μὴ μεθύεᾶ, ἐγκράτειά ἐστιν καὶ τὸ μα διαρρήγνυρνθαι ὑπερεμπιπλάμενον. Καὶ τὸ κρατεῖν τοῦ σώματος, ἐγκράτειά ἔστιν, καὶ τὸ κυριεύειν λογισμῶν πονηρῶν. Ποσάκις ἐτάραξεν ψυχὴν ἔννοια, οὐκ ἀγαθὴ οὖσα οὔτε ἀληθὴς, καὶ καρδίαν ἐμέρισεν εὶς πολλά φροντίζειν κενῶς, Πάντως ὶλευθεροῖ ἡ ἐγκράτεια, οἶμα θεραπεύουσα καὶ δύο ναμις οὖσαο ού γὰρ διδάσκει σωφροσύνην, ἀλλά παρέχει. Χάρις ἔστιν Θεοῦ ἕγκροίτεια. Ἰησοῦς ἐγκράτεια ἐφάνη, καὶ γῇ καὶ θαλάσση κοῦφος γενόμενος. Οὔτε γὰρ γῆ ἐβάστασεν αὐτὸν, οὔτε πελάγη· ἀλλʼ ὥσπερ ἓπάτησεν θάλασσαν, οὕτως οὐκ ἐβάρησεν τὴν γῆν. Εἰ γὰρ ἐκ τοῦ φθείρεσθαι τὸ ἀποθανεῖν, ἐκ δε τοῦ φθορὰν μὴ ἔχειν, τὸ μὴ ἀποθανεῖν, θεότητα ὁ Ἰὸσοῦς εἰργάζετο, οὐ θνητὸτητα. Ἥσθιεν καὶ ἔπινεν ἰδίως, οὐκ ἀποδιδοὺς τα βρώματα ’ τοσαύτη ἐν αὐτῷ ὴ ὶγκράτεια δύναμις ἧν, ὥστε μὴ φθαρῆναι τὴν τροφὴν ἐν αύτῷ, ἐπεὶ τὸ φθείρεσθαι αὐτὸς οὐκ εἶχεν. Ὀλίγον τι ἑν ἡμῖν ἐάνῇ ἐγκράτεια, ἀνώτεροι ἁπάντων ἐσμέν. Καὶ γὰρ ἀγγέλους ἠκούσαμεν ἀκρατεῖς γεγονέναι κατασπασθέν· τας ούρανοῦ δ ιʼ ἐπιθυμίαν. Ἑάλωσαν γὰρ, ούχὶ κατέβησαν ° τί γὰρ ἔπραττεν ἐκεῖ αὕτη ἠ νόσος, εἰμή τις ἐκεῖ τοιοῦτος ἀφθαλμός ἧν; Διά τοῦτο ἔφην Ὀλίγον ἐγκράτειαν ἐὰν ἔχωμεν, καὶ τοῦ βίου μὴ ἕρασθῶμεν, ἀλλʼ αἰώνων τῶν ἀνωτέρων, ἐκεῖ εὑρεθησόμεθα ὅπου ἀναπέμπομεν τὸν νοῦν· Δοκεῖ γὰρ ὀφθαλμὸν εἶναι τοῦτον, τὸν τά ἀφανῆ ἰδεῖν δυνάμενον. Καὶ γὰρ λέγεται· Νοῦς ὁρᾷ, καὶ νοῦς ἀκούει. Ταῦτά σοι ὀλίγα δοκοῦντα, πολλά γέγραφα· ὅτι ἑκάστη λέξις, νοῦς ἐστιν· καὶ οἶδα. ὃτι ἀναγνοὺς αἰσθήσῃ.

### English translation (Claude)

Basil to the great emperor Theodosius. A calamity has befallen our country, not from any bodily misfortune, but from an inflow of waters. Where it came from, I will explain. There was a great fall of snow on our lake. Before it had frozen, a warm wind arose, and a southerly rain fell upon it. As the thaw came suddenly, streams beyond reckoning were set in motion and mingled with the ever-flowing river Halys, which runs all year round, beyond what tongue or eye can describe. This river, our allotted neighbor, gushes forth from the land of the Armenians and flows out into the most holy lake of the Sebastenes, in which the forty noble soldiers of Christ, true to their name, were frozen when a terrible north wind blew. And from there (believe me, most mighty one, for I speak the truth) this river, encircling us like a hostile nation, terrifies us not a little. For, never to be crossed at any time or in any way, it does not allow the regions that are necessary and profitable to us to convey their merchandise and supplies: I mean the regions of the Galatians, the Paphlagonians, and the Helenopontines, through whom and from whom our necessities come to us, above all an abundance of bread; since the land round about is frosty, and is bound by the surrounding air with a wrath of lightning, thunder, hail, and floods that tames all. And the neglect of our ancestral Argaeus threatens no small harm. Be moved, then, most mighty one, and be willing to show your generosity to the land that pays you tribute, so that, fitting it with a bridge for an abundant crossing, you may show it a new Red Sea that can be traveled. For the Lord, having compassion on the much-lamenting life of the Jews, was pleased that they should walk with dry feet in the Red Sea, as on dry land, giving them Moses as their leader. Great, then, is the river's onslaught upon us; it has become destruction to men; and when it rises like a sea upstream, and presses upon all the green land, and the plowland is covered with mud, the plowing ox must starve, and all the beasts of burden in the land round about. If it were a man doing us wrong, we would not cease to use the courts. But against the greatest of rivers, which does not obey laws, what could one apply? So we must pray to you, most mighty one, who can in one moment check the danger of travelers … [Letter 366] [To Urbicius the monk, on continence.] … heals all that is mortal, having as its body, as it were, the Spirit of God; and it makes one mingle with God, having neither jealousy nor envy. For he who loves a body is envious of another; but he who has not taken the disease of corruption into his heart is strong from then on in every labor, though dead in body, living in incorruption. And to me, as I learn it thoroughly, God seems to be continence, because he desires nothing, but has all things in himself; and he reaches after nothing, and has no passion connected with the eyes or the ears; but, being in want of nothing, he is full through and through. Desire is a disease of the soul; but continence is its health. And one must see continence not in one kind only, as in sexual pleasures, but also in the other things that the soul desires wrongly, not content with what is necessary: envy arises because of gold, and countless wrongs because of other desires. And not to be drunk is continence, and not to burst from overfilling oneself. And to master the body is continence, and to rule over evil thoughts. How often has a thought that is neither good nor true troubled the soul, and divided the heart to care for many things in vain? Continence sets free altogether, being at once healing and power; for it does not teach temperance, but provides it. Continence is a grace of God. Jesus appeared as continence, becoming light upon land and sea. For neither did the earth bear him, nor the seas; but as he walked on the sea, so he did not weigh down the earth. For if dying comes from being corrupted, and not dying from having no corruption, Jesus worked divinity, not mortality. He ate and drank in a peculiar way, not giving back the food; so great a power of continence was in him that the food was not corrupted in him, since he himself had no corruption. If there is even a little continence in us, we are above all things. For we have heard that angels too became incontinent and were drawn down from heaven through desire. For they were caught, not came down; for what would this disease have been doing there, if such an eye had been there? Therefore I said: if we have a little continence, and do not love this life, but the higher ages, we shall be found there where we send up our mind. For this seems to be the eye that is able to see the invisible. For it is said: "Mind sees, and mind hears." These things, though they seem few to you, I have written as many; for each word is a thought; and I know that you will perceive it when you read.

### Scripture references

- Exod 14:29: allusion, high confidence
- Matt 14:25: allusion, high confidence
- Jude 1:6: echo, low confidence
- 2 Cor 4:18: echo, low confidence

### Extrabiblical texts

- Clement of Alexandria, Strom. 3.7.59 (Miscellanies): echo, medium confidence
- Epicharmus, fr. 12 (Epicharmus (fragments)): quotation, medium confidence

### Translation notes

- Staged ref 365 holds Letter 365 (to Theodosius), which breaks off in the scan ("…"), and, from "[Letter 366]", the second half of Letter 366 (to Urbicius the monk, on continence), whose heading and opening are lost ("…"; the bracketed heading supplies them). Both letters were placed by the Benedictine editors among the doubtful or spurious letters; Letter 365 is addressed to Theodosius, who became emperor only after Basil's death. The forty soldiers are the Forty Martyrs of Sebaste. The compound adjective for the storm ("lightning, thunder, hail, and floods that tames all") is translated by sense, as is the mention of Argaeus (the mountain near Caesarea). The words about Jesus eating and drinking "in a peculiar way" closely match a saying of Valentinus quoted by Clement of Alexandria (Strom. 3.7.59.3); they are translated as they stand. "Mind sees and mind hears" is a saying of Epicharmus. Allusions: Exod 14:21–22, 29; Matt 14:25; Jude 6 (fallen angels); 2 Cor 4:18 (the invisible).

### Citation (SBL)

Basil, Ep. 365 (PG 32:1108c–1112d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/364/#p-365).