Letters 3.252–3.280

To Dorotheus, a man of the highest rank. [On what was said by God: "In the day that you eat of it."] I greatly wonder and am astonished how those who love sin, always dying, never think they have died. That is why, as you wrote, that saying to the first-formed is a question: "In the day that you eat of the tree, you shall die by death." For the evildoer and the murderer die properly at the moment they transgress the laws and commit the sin, even if they seem to live. For even if not in experience, yet by the sentence and by justice he is dead, even if he seems not yet to have fallen into the nets of the laws. And if one defines the death of the immortal soul as the departure of the Holy Spirit (for "he will not dwell in a body enslaved to sin"), let it be understood in this way too. For as the body lives when the soul is present, so too the soul when the divine Spirit is present; and as, when the soul departs, the body remains dead, so too, when the Holy Spirit departs, the soul will lose the blessed life, not dissolved into non-existence, but living a life harder than any death. "For leave the dead," says Christ, "to bury their own dead"; and "This my son was dead and is alive again." As for what some say, that they died before the thousand years were complete (for it is written, "One day of the Lord is as a thousand years"), I am aware that it is plausible and more readily accepted by the simpler.

To Herminus the count. Since you wrote that a discourse, or rather, if I must tell the truth, a little discourse was recently written by me on there being no fate, which was received with enthusiasm by some and preferred by others even to other writings composed on this subject, and you asked that it be sent to you, I have sent it. Do not, then, vote from its reputation, but test it after examining it carefully. If it is good, know that it is God's; if it seems to you deficient, pardon human weakness, which cannot express things as it wishes.

To Paul. [On the text "Whoever looks at a woman."] Since love (eran) is born from seeing (horan), Christ declared an adulterer the one who licentiously feasts his eyes, checking in advance not only the act but also the thought. And with murder too, the law punishes the murderer, but Christ also the one who is angry. For the one legislates for the soul, the other for the hand; and by not allowing the root to grow, he checks the branches in advance. Bridle, then, both the eye and anger, so that the one may not lead you to adultery nor the other to murder.

To Herminus the count. Let no breeze of prosperity change you, excellent friend, as it does one of the many; but let the philosophy that has grown up with you keep you steadfast for your friends. The former usually happens to the vulgar and common; the latter to the truly wise, in whose company you have been enrolled.

To Eudaemon. I would have dared to enter the contest of praises of Theodosius the bishop, beloved of God, had I not feared that by speaking inadequately I might lessen the glory of the goods he has. But since all power of speech yields to the greatness of the subject, I have rightly condemned myself to silence. And yet I know that if the one praised has the testimony of truth, the possession of virtue is not harmed at all by the weakness of the speaker. For in such excesses the one who fell short of the worth did not disgrace it but made it more brilliant, showing himself overwhelmed by the greatness of the facts.

To Paul. [On the saying, "He will destroy both the city and the sanctuary with the leader who is coming."] As for what the angel said to Daniel, "He will destroy both the city and the sanctuary with the leader who is coming," if they think it was said of someone else, let them interpret it as they wish, since the truth is not harmed at all. But if Christ is the one said to be coming according to the Scriptures ("Blessed is he who comes in the name of the Lord," and "Are you the one who is to come, or shall we look for another?"), it means this: not only will the Father overturn all the venerable and conspicuous things of the Jews, but so will Christ, whom they expected as their redeemer. For since they outraged the King's own Son, they will suffer a worthy recompense. For not only the city but also the sanctuary will be destroyed, that is, the temple will be pulled down. And see the exactness. He did not say, "It will be destroyed with the leader," as some think, but "The Father will destroy the temple and the city," the leader whom they outraged at his first appearing acting with him. If this is unclear, it will be said again more clearly. God and the leader, that is, Christ: "For from you," he says to Bethlehem, "will come a leader, who will destroy the city and the temple." So, even if the work was attached to the Romans, the wrath was sent by God; and Josephus is witness, saying, "Let no one credit the Romans, because the war against them destroyed us all. For this did not happen by their strength; a greater cause gave them the appearance of victory." And what was the cause? Plainly the sin of Jerusalem against the Saviour, which brought Jewish affairs to their knees, or rather destroyed them. And if the Jews disbelieve, let them say for what reason they now endure a captivity without recall.

To Athanasius the presbyter. Even if Chaeremon, the supposed deacon, acts like an incurable disease that has gained licence to spare nothing it reaches for, but, bidding farewell to those who promise to heal it, feasts itself on the things that breed death, I consider not him so much as Eusebius, who dared to entrust the divine mysteries to him, the cause of so many evils. For the one who supplied the seeds is plainly the cause of the plants.

To Hermogenes the bishop. I think a teacher must have these two things with all his strength: purity of life and competence in speech (one who defines speech as a shadow of deeds would not, I think, miss the truth), so that he may in one way shape the pupil and in another chasten the disobedient. For just as schoolmasters, taking the stylus, trace the letters with great beauty and give them to beginners, so that they may imitate them as far as they can, so guides too must set before their disciples their own way of life as a kind of image wisely drawn, so that they may imitate it as far as they can. And if the disciples, seeing a life not only blameless but admirable, are not led to virtue, no one will define this as the teacher's fault, since he left nothing undone of what ought to be done, but as the carelessness of the disciples. But since some say, "For what reason do they not keep the pupils from offences by fear?", we say: and what fear is there from the tutor? To rebuke? This has often been done and has not prevailed. To strike with the rod? But it is not permitted. To disown? This too has been tried and proved useless. To expel from the city? But he has no such authority. To promise the kingdom of heaven? But it seems a fable to the more careless. To threaten the judgment? But they laugh when they hear it. To drive out of the church? That is ready to hand, but has no power to correct. For if to one justly condemned by a certain bishop every church in turn were closed, and all joined in indignation with the one who passed the sentence, perhaps he would be brought to his senses and acknowledge defeat. But now, as soon as someone is condemned by this one, he is often courted by another; another church is open to him, with a bodyguard and gifts, and the change of place becomes a source of profit to the one expelled. Then he does not say that he was expelled after condemnation, but invents that he leapt away of his own will. And if anyone asks why, he makes up terrible stories, even about the things that seem to belong to the church that received him. Some who do not live rightly, taking this up and thinking to have it as a defence of their own faults, magnify it and fill everything with words befitting those who contrived it. As a result the offender becomes no better, and the one who chastened him gains the appearance of being foul. For this reason, most wise friend, even the esteemed among the teachers (and these are few) have grown numb at chastening offenders, since those who have improperly burst into this office (and these are many), regarding others' good reputations as their own misfortunes, try to overturn the verdicts of those who are rightly indignant, so that vice may not be quenched but even increase. About these I know I shall say rather burdensome things, but I will speak; perhaps some correction will follow. For what use is it to lament the lost, when it is possible, as far as lies with us, to save them while one may? For those who ought not even to be ranked among the subjects dare to leap upon the teacher's throne; and those who have not mastered themselves think to master the tribunal; and those who could not rule themselves think to guide others; through them the church's affairs have been turned upside down.

To Zosimus the presbyter. A man who is not only above shameful gains but also distributes his own goods to the needy, learning that, having received a few fish from a man who had committed perjury, you dared, as far as lay with you, to release him from his sin, groaned deeply and uttered, as it seems to me, that saying of Demosthenes (for even if what will be said seems rather burdensome, I will say it and not hide it): that for this very thing you deserve to be punished with death, so that you may lay down this law for the impious in Hades. He said this in great pain; but to me and all present he seemed to have said nothing unreasonable. For it is not your being propitiated with gifts that releases that man from the charge, but the restoration of his own to the one wronged by the perjury. Do not, then, for shameful gain either falsify or misinterpret the divine oracles. For they do not command people to do wrong and make offerings to the priests, but decree that they make their defence to those wronged by deeds. For "If you bind" was said of those who sin, and "If you loose" of those who acknowledge their fault. And the one released from the charge is not the one who sweetens the priest, but the one who appeases the one wronged. For if you think such authority has been given to priests, while offenders make no effort to wipe off their faults, the oracle will seem tyrannical and to look only to the priests' gain, taking no account of the wronged; and those crowned with the ministry of the priesthood will be most cruel and most inhuman if they do not release all from their charges. But it is not so, it is not so. Do not deceive yourself, or rather do not thrust yourself and your hearers into the pit, nor renew the evils of the scribes and Pharisees, who for shameful gain devised consolations for perjurers, armed children against their parents, and misinterpreted and overturned the divine commandments; but follow purely and sincerely what was ordained by the oracles, in agreement with which the holy Apostle too said, "For we can do nothing against the truth, but only for the truth." Or is it that if the perjurer is rich and makes an offering to the priest, he is released, but if he is poor and makes none, he is held to account? I do not say it is not right to do this; it is not right even to think it. For the Judge will say to you, "Did you suppose that I would be like you?" And how could it be? For the one who commanded his subjects not to accept gifts against the innocent would surely not have commanded priests to be soiled with these shameful gains. But he said this so that, after restitution has been made to those defrauded, praying and fasting with the offenders, they might obtain release for them from heaven; not even taking into their minds the words, "Come, let us take for ourselves the altar of God as an inheritance." For they are ministers, not partners; ambassadors, not judges; mediators, not kings. For those who, as the Apostle said, offer sacrifices even for their own sins could surely not by their own authority forgive the sins of the impenitent, even if they are rich. And that he did not permit priests to trade in these things, nor ordain that they look to their own gain, but legislated everything for the advantage of the ruled, wishing them to be a palace of all purity and cleanness, he showed both through Moses, the revealer of sacred things, and through himself: through the lawgiver, saying, "If anyone defrauds a deposit, let him first restore what was taken, then come to the temple, propitiating not the priest but the Judge"; and through himself: "Receive the Holy Spirit; if you forgive the sins of any, they are forgiven; if you retain them, they are retained." If, then, they received this authority through the divine Spirit, those who drive him away by their sins plainly do not have this authority; but those who know through the Holy Spirit who are worthy of forgiveness and who of condemnation. For since this surpasses the human mind, the Paraclete, who shares the divine essence and glory, became the teacher of those worthy to receive him in what the human mind could not reach.

To the same. Just as vipers are born by the death of their mother, so sins are delivered by the destruction of those who bear them.

To Heraclius the bishop. Our friend has come to you to be a hostage for his father and free him from prison. Help him, then, not for money, but for the sake of the piety and glory of one who has stripped for this contest.

To Ausonius the corrector. You would govern your office well, most eloquent friend, if you became an unbending guardian of justice, kept equally clear of unjust enmity and of favour, had justice dancing in your character, modesty in your eyes and persuasion on your lips, and kept the sword unstained as far as possible, checking offences in advance by threats.

To the same. [On "Having lain down, you slept like a lion."] I, even if what will be said seems paradoxical, define greatness of mind as prudence joined with reason. For one must not register as a boaster anyone who is not a flatterer, nor think modest anyone who is a flatterer and ignoble; but the one who does what is fitting, is not puffed up against his neighbours, and does not set himself above all, but keeps himself in the proper rank that befits the free. One must be magnanimous, not arrogant; brave, not rash; gentle, not servile; modest, not feigning humility; free, not slavish. Such was Abraham, beloved of God, who despised the Persian booty and the barbarian spoils, but, in receiving guests, was humbler than all, doing the work of servants; and, thought worthy of converse with God, he said, "I am earth and ashes." This is truly to bring together modesty, humility and loftiness; this is to show freedom of spirit free of arrogance. But those who put the names of virtues on vices and of vices on virtues, and mix all things together so that virtue becomes hard to recognize, seem to me to banish virtue itself.

To Apollonius the bishop. In the contests outside, the contestant is one person and the herald who proclaims the victors another. But in the divine contests it is laid down that the crowned victor is also the herald. Let not some, then, of those seated on the teacher's throne think, as though they were arranging a contest for others, that they are outside the contests, nor think it enough for them to proclaim the victors; but, being themselves contestants and crowned victors in dignity and every virtue, let them both train those who are to contend and proclaim those who have won. And if they deceive themselves, thinking that only one of the two need belong to them, they will be mocked by all and despised as unmanly, and refuted by Paul, who says: "I pummel my body and enslave it, lest after preaching to others I myself should be disqualified." What he says is something like this: "I have not enrolled myself only among the presidents of the games, nor among the heralds, nor do I pride myself on these names; but, having been seen worthy of victory in my way of life and longing to be seen so, I was entrusted with my present office, and, so as not to outrage what befits contestants, I labour hard, not declining to carelessness because I seem to be honoured, but showing by labours that I am rightly honoured; and I keep the gift intact, and give myself up not to ease but to sweat."

To Eutonius the deacon. Sophrosyne, "soundness of mind," is properly so called as opposed to madness, from keeping the mind sound (sos, phren). Not only the wise outside know this, but the divine Paul also understood it. For when the governor said to him, "You are mad, Paul; your great learning is turning you to madness," he said, "I am not mad, most excellent one, but I speak words of soundness of mind and truth," setting soundness of mind against madness. And he wrote again to others, "If we are out of our mind, it is for God; if we are of sound mind, it is for you," here too setting keeping the mind sound against being out of one's mind. Sophrosyne, then, is all sinlessness. But some, rightly, give it the name by pre-eminence to purity, which is the most eminent of the others. If, then, it is set against madness, it denotes composure; if against lust, self-control and purity. [Letter 3.267] To the same. Know, holy head, that examples are not taken in every respect and fitted to the matters in hand (otherwise they would not be examples but identity); we must pick out what is useful and that for which they were adopted, and let all the rest go. And to put forward one or two and open a road of interpretation for the rest, hear what the patriarch says about the Saviour: "Having lain down, he slept like a lion." Shall we, then, apply to Christ everything belonging to the beast? Far from it; but taking the invincible, fearful and royal, we shall rightly ride past the savage and whatever else belongs to the lion. And when he says, "I will meet them like a bear robbed of her cubs," we shall take only the punishing quality, nothing else belonging to the bear. So one must do with the other examples. "Give an occasion to a wise man, and he will be wiser."

To Isidore the deacon. [That piety is the summit of the virtues.] The proportion of the virtues creates the beauty of righteousness, which surpasses every thought and all skill of hand and colours. But just as in the body the most commanding part of good looks is the beauty of the eyes, so in the soul the very chief part of good looks is piety. And if the proportion of the virtues joins it, the beauty will be surpassingly fair.

To Paul. [That wrong belief is a grievous thing, and the labours of those overcome by it are unprofitable.] Since those who have taught wrongly have bred for those who believed them without consideration a punishment greater than death, let a change of mind be the best medicine for those who have been struck.

To Lampetius the bishop. I approve your goodwill toward the city, but I thought it right to advise you to restore it not by laments but by prayers. For even if, as you wrote, the city died with Ammonius when he died, there is hope that, with divine help leading the way, it will rise again. For truly, you said, once abounding in good men and money and adorned with virtue through the prayers of that renowned man, it has now been brought to such poverty of persons, money and buildings that of those left some have fled their homeland and others have died beaten in prisons, while the one who seems to lead takes no thought for it, but lives luxuriously on what is not lawful, spending the necessary food of the poor on his own ambitions, trading in others' misfortunes, and neither respecting a tear in such a pressure of evils nor stretching out a hand. Since, then, lamenting such things, you have written and asked us to write to him, know that every art of healing has been defeated by the man's disease. For having received many letters, both gentle and forceful, he profited nothing. That is why we have now honoured silence toward them. If, then, you can achieve something for yourself and the city by prayers, leave lamenting and hold to them. Perhaps he who heals even incurable passions will make him recover from such great madness, and make the city, which lies on its knees, or rather, as you said, is dead, rise again.

To Aphrodisius the presbyter. [On the way of life: that the divine gifts are without partiality.] Since you have written, "For what reason does divine grace not fly to all?", know, admirable friend, that it is because it first examines the will and then visits. For even if it is grace, it is not poured out at random; but taking its measures from those who receive it, it flows in as much as it finds a vessel of faith brought to it. For if it did not first seek our part, it would have flown to all. But since it examines the will and so comes, as also in the case of the champion Paul ("For he is a chosen vessel to me," he says), it visits some and remains, departs from others, and does not descend upon others at all.

To Cyrus the monk. If Eusebius the bishop, as you wrote, considers and calls it madness not to be mad along with him, do not be disturbed. For it is better to seem drunk while sober than to seem sober while drunk. For since, carried away by vice, he has been utterly overcome, he wants everyone to be out of their minds, so that he may escape refutation for what he does lawlessly.

To Apollonius the bishop. Would that you had come to share in the contest, enjoy the crown and take part in the proclamation. For with divine help leading the way, we have brought back by exhortation and encouragement a friend who loved the heavenly philosophy but then dozed off a little. And now, keeping festival, we sing the victory song, and mixing a bowl of words and preparing rational dishes, we feast our friends. Come, then, to share our pleasure, to rejoice with them, to be glad with our intimates, to leap for joy with virtue and to rebuke vice, which has such shamelessness that it leaps even upon those who flee it.

To Aphrodisius the presbyter. [From the Wisdom of Jesus, on what is written: "Do not seek to become a judge."] I greatly wonder how even very clear things seem unclear to many. For "Do not seek to become a judge" has nothing intricate or subtle but cries out plainly: "Since what is just is hard to discern." For many through slowness of mind do not attain it; and many through sharpness of mind attain it, but corrupt it through money, fear, respect for persons, friendship or enmity. Do not throw yourself into such a matter, which is a task to grasp, and a harder task, once found, not to corrupt.

To Martinianus, Zosimus, Maron and Eustathius. What almost all people report with one voice about you (what fitting name shall I call you?) does not let me keep quiet, though I wish to; but it pricks my soul like goads and rouses me to write. Spare yourselves, then, and repent. For the dignity of the priesthood becomes an addition to punishment for those who have chosen to live unworthily of the honour.

To Aphthonius. If you long to appear esteemed in worldly affairs, look for others to advise you; for I would even turn you away from it, since such things breed dangers not only useless but also perilous and ending in death. But if in the things of God, I would have come to advise you even uncalled, let alone called. If, then, you wish to shine and are persuaded by my opinion, be seen doing those things that will make you rival the saints. For they took little account of things here and much of those after their departure, and did everything looking to that goal.

To Paul the presbyter. [On what is written about the ruler: "You shall pursue justly what is just."] Those who begin from virtue but end in vice must be thought unenviable and wretched. These are those who begin with the protection of the poor but end in their own money-making. Checking them, the divine oracle says, "You shall pursue justly what is just." For those armed with the just care of the poor must not rob those for whose sake they were armed and appropriate their goods.

To Hierax the presbyter. [Why the Pharisee was condemned for boasting, while Job was praised though he spoke more and greater things.] You said that you wonder and are astonished how the Pharisee, boasting, gave offence, while Job, saying more and greater things, was esteemed. Hear, then, briefly; for I could not do otherwise. The Pharisee, boasting with no one provoking or irritating him and thinking himself greater than the whole world, rightly gave offence; for he was sick with arrogance. But the one who in good repute hid his own excellences, and when slandered spoke of them to clear himself of the charges brought against him, as the renowned Job, above all praise, did, stands outside all blame, the blame running back upon those who slandered him improperly. For to praise oneself both is and seems cold, and rightly seems so when no necessity compels; but if someone, hearing what was not fitting, falls unwillingly into such words, the blame is laid on those who created the necessity. That is why the divine verdict did not accept the one who justified himself when no one had insulted him, condemned all others, and did not even respect the tax collector present; but it crowned with the highest praises the one brought to this by necessity (for what did his friends leave out of all that could provoke him?).

To Peter. Just as skilled physicians do not readily apply remedies at the onset of illnesses, because the onrush of the flux dilutes the medicines applied, but let the illnesses abate a little and then proceed to treatment, so one must not rebuke someone drunk with grief while it is at its height; otherwise we shall make our word like a useless eye-salve; but, grieving with him a little and letting the suffering ease a little, then go on to the cure. That is why we too have come rather late to your healing. Lift yourself up, then, friend, from undiluted grief, considering that you are neither the only one nor the first to suffer this; it is a common suffering, and very soon we too shall go the same road, to give account of what we have done.

To Eutonius the deacon. For lovers of virtue not to have enemies is, I think, impossible; but it is possible to handle enmity well. If they do not stumble while practising philosophy, they help themselves and take vengeance on their enemies; if they stumble, they are helped by their enemies. For abuse that falls on one has often healed a disease of the soul either unknown or neglected. For the esteemed need either genuine friends or ardent enemies: the former turn them from faults by admonishing, the latter by abusing. And since now friendship is weak-voiced, or rather voiceless, in speaking frankly, while its chattering and flattering side is talkative and loud, and its admonishing and rebuking side silent, one must even hear the truth from one's enemies and correct oneself.