Отдел II. Письма, писанные святым Василием в продолжение епископства его (370–378 гг.)

48. To Eusebius, Bishop of Samosata 239 (44) By the cruelty of winter, apologizing for not writing, he forwards letters from Antioch; announces the elevation of Dimophilus to the episcopal throne in Constantinople and the restoration of unanimity there; complains about the disagreement of the bishops in Cappadocia, expresses the general desire of his church to see Eusebius with the onset of spring. (Written at the beginning of the bishopric 240.) I barely managed to find a person who would deliver the letter to your piety. Everyone was so numb from the cold that they couldn’t even look out of their houses for a short time. For we are covered with so much snow that we have been living in these caves for two months, buried in our very houses. Therefore, knowing the timid disposition and clumsiness of the Cappadocians 241, you will no doubt excuse me for sending and bringing to your honor’s attention not earlier what happened in Antioch, about which informing you, who probably have known for a long time, is, of course, the same as treating the cold and moldy; however, not taking the trouble to convey what is known, I am sending you the letters I received from the reader. And enough of that. Constantinople has had Dimophilus for a long time, 242 as these scribes will tell you, and which, no doubt, was known to your reverence even before. All those who arrived from there unanimously divulged about the exposition of the right faith and piety that he allegedly compiled, also about the fact that the most dissenting opinions in the city came to an agreement among themselves and some of the surrounding bishops entered into a union. But ours did not turn out to be the best we had hoped for. For after your departure, having come in your footsteps, they said a lot and caused trouble and finally left, establishing division among us. Therefore, whether something better will happen and whether they will leave their anger, no one knows except the One God. This is the current state of affairs. The rest of the Church, by the grace of God, is unshakable and desires to see you in our Church and, together with spring, to be renewed by your good teaching. My physical health is no better than usual. 49. To Arkady, bishop (45) He thanks for the letter and, expressing his joy at Arkady’s construction of the church of God, promises to send holy martyr’s relics for this church, if found. (Written at the beginning of the bishopric.) I thanked the Holy God, having been honored with letters from your reverence, and I wish both for myself to be worthy of the hope that you have in me, and for you to receive the perfect reward for the honor that you give me in the name of the Lord Jesus Christ. I was very glad that, having taken upon yourself the care characteristic of a Christian, you erected a house for the glory of the name of Christ and truly loved, according to Scripture, the splendor of the house of the Lord (cf. Ps. 25:8), decorating for yourself the heavenly abode prepared for the rest of those who love the name of Christ. If we have the opportunity to find the martyr’s relics, then we ourselves want to contribute to your zeal. For if the righteous will be an eternal memory (Ps. 111:6), then, of course, we will also become participants in the good memory that will be for you according to the gift of the Holy One. 50. To Innocent, bishop 243 (46) He thanks Innocent for being the eldest of the bishops and deigning to be the first to write to him. (Written at the beginning of the bishopric.) And to whom else was it fitting to give courage to the timid and awaken the sleeping, if not the godliness of our Master, who showed his perfection in everything by the fact that you deigned to condescend to me, humble, as a true disciple of Him who said: I am among you, not as one who reclines, but as one who serves (Luke 22:27)? For you yourself deigned to give me your spiritual joy, to encourage my soul with your precious letter and, as it were, to accept my childish simplicity into the arms of your greatness. Therefore, pray (I ask this of your good soul) to be worthy of me and to gain benefit from you, great men, and to receive lips and wisdom to boldly answer you, led by the Holy Spirit. For, hearing that you are pleasing to the Spirit and truly glorify Him, I offer great gratitude for your firm and unwavering love for God. I pray that my part will be with true admirers, among whom, as I am sure, is your perfection, which is what I ask of the Lord - this great and true Bishop 244, who filled the whole universe with His miracles. 51. To Bosporius 245, bishop (47) Refutes the slander that he cursed Bishop Dianias of Caesarea; confesses his grief over Diaius signing the confession of faith brought from Constantinople by George, but also testifies that he began to communicate with Diania, who during his illness admitted that with the above-mentioned signature he did not reject the Nicene confession. (Written at the beginning of the bishopric.) What kind of illness do you think caused my soul hearing about this slander spread against me by some who do not fear the Judge, who threatens all who speak lies (Ps. 5:7)? I spent almost the whole night without sleep because of the expressions your love used: the sadness touched my heart so deeply! For truly slander, according to Solomon, humbles a husband (Proverbs 29:23); and there is no person so insensitive that he does not suffer mentally and bow to the ground, becoming the prey of a tongue ready to tell lies. But it is necessary to cover everything, to endure everything, leaving vengeance for ourselves to the Lord, who will not despise us, because slandering the poor irritates the Creator (Proverbs 14:31). However, those who composed this new blasphemous fable about me must not believe the Lord at all, Who affirmatively said that even for an idle word we will give an answer on the day of Judgment (Matthew 12:36). Tell me, did I curse blessed Diania? For this is what has been reported against me. Where and when? In whose presence? Under what pretext? Is it verbal only or in writing? Did others follow in this or was he himself the instigator and unauthorized manager of such insolence? What shamelessness in people - it’s so easy to talk about everything! What contempt for the judgments of God! Will they also add to their invention that I have ever been out of my mind and did not understand my own words - because, as far as I know, having control of my reason, I did not do anything like that, and at first I did not keep it in my mind. On the contrary, I am much more aware in myself that from the first days of my life I was brought up in love for Dianus and, looking at this husband, I only saw how respectable he was, how majestic, how much sacredness he had in his face. And when reason was already revealed in me, then I recognized him by his spiritual perfections and rejoiced if I was with him, studying the simplicity, nobility, and freedom of his morals, as well as other properties: gentleness of heart, greatness of spirit and at the same time meekness, decorum, calmness, friendliness, accessibility, combined with dignity. That is why he ranked him among the men most distinguished in virtue. 2. However (I will not hide the truth), before the end of his life, with many of those who feared the Lord in my fatherland, I grieved for him with grave sorrow for signing the statement of faith brought from Constantinople by George 246. Then, out of meekness of disposition and modesty, wanting to undoubtedly assure everyone of his fatherly compassion, when he fell into illness, from which he ended his life, calling me, he said: “I bear witness to the Lord that although in the simplicity of my heart I agreed to the scripture brought from Constantinople, I did not in the least have the thought of rejecting the faith set forth by the Nicene holy fathers 247, and not otherwise I keep it in my heart, but as I accepted it at the beginning; and I pray not to be excommunicated from part of those blessed three hundred and eighteen bishops who announced the pious proclamation to the universe.” Therefore, after such confirmation, having destroyed all doubt in my heart, as you yourself know, I began to communicate with him and stopped my grief. This is my relationship with this husband. If anyone says that he knows of any illegal blasphemy of mine against this husband, then let him not whisper about it in the corner like a slave, but, speaking out against me, he will clearly denounce me with all freedom. He expresses his joy that through the efforts of Bishop Vosporius, mutual doubts in Orthodoxy as St. Vasily, and these nuns; discusses the word “consubstantial,” which some, such as the Fathers of Antioch, rejected, not fully understanding it, and which protects the faith from the heresies of both Arius and Sabelli; refutes those who claim that the Spirit is prior to the Father and the Son in time and order. (Written at the beginning of the bishopric.) 1. As much as the unpleasant rumor that struck my ears previously saddened me, now our most God-loving bishop, our brother Bosporius, has made me happy, speaking in the best possible way about your reverence. For I assured, by the grace of God, that everything that was disclosed about you was an invention of people who do not know the exact truth. He added that I found among you wicked slander against me, moreover, of such a kind that they could only be uttered by people who do not think to give an account to the Judge for an idle word on the righteous day of His reward (see Matt. 12:36). Therefore, I thanked the Lord, and having myself been healed from the unfair opinion of you, which I accepted, apparently as a result of human slander, and having heard about you that you had abandoned false thoughts about me, as soon as we learned what was affirmed by our brother, who, while expressing his own opinion to you, of course, at the same time declared mine - because we both have the same way of thinking about faith, since we are the heirs of the same fathers who once proclaimed the great in Nicaea a proclamation of piety, in which everything else is not at all subject to gossip, but only the word “consubstantial,” which, being poorly understood, has not yet been accepted by some. And such will rightly be reproached by others, but again they will be honored with an apology. For whoever does not follow the fathers and does not recognize their expression as more certain than his own opinion, he, of course, deserves to be accused as a person filled with arrogance. But, on the other hand, whoever leaves this expression under suspicion because it has been defamed by others, seems to be fairly free from accusation. And indeed, the fathers who gathered on the case of Paul of Samosat 250 discredited this saying as not entirely successful. They said that the word “consubstantial” contains the concept of essence and what is from this essence; Therefore, the already divided essence gives the name consubstantial to those parts into which it is divided. But such a thought only has a place in the discussion of copper and coins made of copper; in the reasoning of God the Father and God the Son, no essence is seen that would be more primary and higher than both, because thinking and saying this is above all wickedness. For what could be more primal than the Unborn? Such blasphemy would destroy faith in the Father and the Son, because those who came from one are already brothers among themselves. 2. The Father is the Beginningless Light, the Son is the Born Light And since at that time there were still those who asserted that the Son was brought into being from non-existence, 251 in order to cut off this wickedness, they used the word “consubstantial.” For the union of the Son with the Father is not in time and not in space. But the previous words also show that the fathers had this thought, for, having said: “Light from Light” and “from 252 the essence of the Father” (ἐϰ τῆς οὐσίας τοῦ Πατϱός) the Son was “born, and not made,” they added to this the word “consubstantial” (τὸ ὁμοούσιον), making it clear that whatever concept someone gives to the word “light” in relation to the Father, the same is appropriate in relation to the Son; for true light, relative to the very concept of light, will have no difference from true light. So, since the Father is the beginningless Light, and the Son is the begotten Light, but each of them is Light and Light 253, then they rightly used the word “consubstantial” to express the equality of nature (τὸ τῆς φύσεως ὁμóτιμον). For the brethren are not called consubstantial with each other, as some understood; on the contrary, when both the Cause 254 and those having existence from the Cause are of the same nature, then they are called consubstantial. 3. But the same expression also corrects the evil produced by Sabellius, because it destroys the identity of the Hypostases 255 (ἀναιϱεῖ γὰϱ τὴν ταυτóτητα τῆς ὑποστάσεως) and introduces perfect concept of Persons. For what is consubstantial is not the same with itself, but different with something else ἕτεϱον ἑτέϱῳ). Why is this expression beautiful and pious; it both determines the property of Hypostases (τῶν τε ὑποστάσεων τὴν ἰδιότητα διοϱίζουσα), and expresses the indifference of nature (τῆς φύσεως τὸ ἀπαϱάλλαϰτον). And when we learn that the Son is from the essence of the Father, and moreover begotten and not created, then we do not fall into carnal concepts of passions. For the essence did not separate from the Father into the Son and gave birth without expiring or separating something from itself, as plants produce fruit, but the image of God’s birth is ineffable and inconceivable to the human mind. For it is indeed common for the low and carnal mind to liken the eternal to the perishable and temporary and to think that just as the bodily is born, so God gives birth in the same way. The teaching of piety must come from the contrary. Since this is how mortals give birth, this is not how the Immortal gives birth. Therefore, one should not deny God’s birth and defile one’s thoughts with carnal concepts 256. 4. And the Holy Spirit is numbered with the Father and the Son, which is why it is higher than creation, and is delivered in a certain place, as we were taught in the Gospel by the Lord Himself, who said: As you go, baptize in the name of the Father and the Son and the Holy Spirit (Matthew 28:19). But whoever puts Him before the Son or says that He is prior to the Father is opposed to God’s command and is alien to sound faith, observing not the image of doxology that he accepted, but on his own, to please people, inventing a new teaching. For if it is higher than God, then it is not from God. But it is written: the Spirit who is from God (1 Cor. 2:12). If from God, then what is more primary than the One from Whom He is? And what madness is it when the One Existing Unborn says that something else is higher than the Unborn? But the Spirit is not prior to the Only Begotten, because there is nothing in between the Son and the Father. If the Spirit is not from God, but through Christ, then He does not exist at all. Therefore, innovation in the order of Persons leads to the denial of Their very existence and is the denial of all faith. And therefore it is equally impious to reduce the Spirit to the level of creation, and to place Him before the Son or the Father in relation to either time or order. This is the answer to what I heard your reverence ask. If, God willing, we are together with you, then perhaps we will say something more about this and we ourselves will find from you a satisfactory solution to what we also want to know. 53. To the chorebishops 257 (49) He instills in the subordinate bishops that they should not take money from those being ordained, even under a plausible pretext, and threatens with deprivation of dignity those who, even after this letter, would attempt such bribery. (Written at the beginning of the bishopric.) 1. The vileness of the case about which I am writing, as it filled my soul with sorrow, because it was suspected and announced by everyone, still seems to me something incredible. Therefore, let anyone who is aware of this matter take a letter about this as medicine, and whoever is not aware of it, as a warning; A cold person (which I don’t want to find among you) is like evidence against oneself. Rule 90 St. Basil the Great But what is this that I am talking about? They say that some of you take money from those who are ordained, but cover this up with the name of piety 258 . But this is the worst of all. For if someone does evil under the guise of good, then he is worthy of greater punishment, since he does something that in itself is bad, but leads to the commission of evil, as someone else would say, using a good accomplice. If this rumor is true, then let this not happen in the future and let the evil be corrected, for the one who takes the money must say the same thing that was said by the apostles to the one who wanted to buy the communion of the Holy Spirit with silver: let your money perish with you (Acts 8:20). For the one who, out of inexperience, wants to buy the gift of God, sins an even lighter sin than the one who sells it. For this is a real sale; and if you trade in what you yourself received freely, then, like one sold to Satan, you will be deprived of the gift - because you introduce corruption in spiritual matters and in the Church, where we are entrusted with the Body and Blood of Christ. It doesn't have to be this way. What excuse is used? I'll say this too. They think that they do not sin because they take it not before ordination, but after ordination. But whenever you take it, it still means take it. 2. Therefore, I beg you, leave this income, or better yet, this entrance to Gehenna, and, by desecrating your hands with such gifts, do not make yourself unworthy to perform pure sacraments. But excuse me. First, as someone who did not believe, and then as a confident person, I threaten you: if anyone does anything like this after this letter of mine 259, then let him move away from the local altars, and let him look for a place where, buying the gift of God, he can resell it. But we and the Churches of God of this custom are not imams (1 Cor. 11:16). Having added one word, I will end my speech. This is done out of the love of money, and the love of money is the root of all evil (1 Tim. 6:10) and is called idolatry (Col. 3:5). Therefore, for the sake of a small amount of silver, do not prefer idols to Christ and do not become new imitators of Judas, selling the Crucified One for us a second time for a gift, because both the villages and the hands of those who gather the fruits from them are called Akeldama 260 . Introduces the ancient order in assigning clergy to positions in villages and prescribes how to cleanse the Church of unworthy clergy. (Written at the beginning of the bishopric.) Rule 89 St. Basil the Great It is very unfortunate for me that the paternal rules no longer apply and all severity has been expelled from the churches. I am afraid that with this gradually increasing coldness the affairs of the Church will fall into complete confusion. According to the custom that has been established since ancient times in the churches of God, church ministers were accepted only after strict testing throughout; They inquired into all their behavior: whether they were evil-tongued, whether they were drunkards, whether they were not prone to quarrels, whether they curbed their youth so that they were able to send those things concerning the holy things, without which no one will see the Lord (Heb. 12:14). And this was sought by the elders together with the deacons living with them; They reported this to the chorebishops, who, having collected voices from those who truly testified and brought it to the attention of the bishop, thus ranked the minister among the rank of clergy. And now, firstly, you have taken upon yourself all the authority, removing me and not taking the trouble to inform me; and then, without caring about the matter themselves, they allowed the presbyters and deacons to introduce into the Church people unworthy, of an unknown life, whom they wished due to passion, or kinship, or some kind of friendly connections. Therefore, in every village there are many ministers 261, but there is not a single one worthy to serve the altar, as you yourself testify to, suffering a shortage of people during elections. So, since I see that things are already reaching an extreme, especially now, when many, fearing conscription for military service 262, are assigned to the clergy, I am driven by the need to renew the paternal rules and am writing to you, asking you to send me a list of clergy in each village with the meaning of who has been appointed and what type of life. But also keep a list 263 for yourself in order to compare your records with those stored with me, so that it is impossible for anyone to attribute yourself whenever he wants. Thus, if others are appointed elders after the first distribution 264, then let them be excluded from the number of laity; Let your research about them continue further, and if they turn out to be worthy, then let them be accepted according to our verdict. Cleanse the Church by removing the unworthy from it, and then examine who is worthy, and accept them, but do not add them to the list without informing me, or know that those accepted into the clergy without my knowledge will remain a layman. 55. To Parigoria 265, presbyter 266 (51) He convinces this presbyter that he is trying in vain to justify himself in keeping a strange woman in his house, contrary to both Basil’s prohibition and the rule of the Council of Nicaea. And if, without correcting himself, he keeps the priesthood to himself, he threatens both him and those who accept him with excommunication. (Written at the beginning of the bishopric.) Rule 88 St. Basil the Great I read your letter with all patience and wondered why, when you could briefly and easily justify yourself by the deed itself, you intend to remain with what you are accused of, and try to heal the incurable with verbosity. We were not the first, and we were not the only ones, Parigirius, who legislated that women should not live together with men 267. But read the rule issued by our holy fathers at the Council of Nicea 268, which clearly forbade having sinisacts 269. A celibate life is honorable because a man withdraws from cohabitation with a woman. Therefore, if someone, bearing a vow by name, in fact acts like those who live with their wives, then it is clear that he is only seeking the honor of virginity in name, but does not abstain from indecent pleasures. What some do wisely, for others is a reason for sin. It was all the more convenient for you to yield to my demand, since, as you say, you are free from all carnal passion. And I don’t think that a seventy-year-old would live with a woman out of passion, and what I have determined is determined not because something indecent is being done, but because we were taught by the Apostle not to consider stumbling a brother as a temptation (cf. Rom. 14:13). I know that what some do rationally, for others is a reason for sin. For this reason, following the decree of the holy fathers, I commanded you to separate from this woman. Why do you blame the chorebishop and mention a long-standing enmity? Why do you complain about me, as if I willingly incline my ears to accept slander, and not about myself, who finds it difficult to give up the habit of a woman? Therefore, remove her from your home and place her in a monastery. Let her live with the virgins, and let men serve you, so that the name of God may not be blasphemed for your sake (cf. Rom. 2:24). And as long as you do this, the thousands of excuses you make in letters will not bring you any benefit, but you will end your life idle and give an account to the Lord for your idleness. And if, without correcting yourself, you dare to keep the priesthood to yourself, then you will be anathema to all the people, and whoever accepts you will be declared excommunicated throughout the entire Church. He apologizes to Pergamius for not answering his letter, not out of forgetfulness of friendship and not because the new rank made him arrogant, but solely due to lack of time. (Written at the beginning of the bishopric.) By nature I am prone to forgetfulness; This was accompanied by a lot of things to do, which reinforced my congenital deficiency. Therefore, although I don’t remember receiving letters from your nobility, I still believe that you wrote to me, because, of course, you won’t tell a lie. And the fact that I did not answer was not my fault, but the one who did not demand an answer from me. Now this letter comes to you, which contains a justification for the previous one and marks the beginning of a new correspondence. Therefore, when you write to me, imagine that it was not you who started a new series of letters, but that you are repaying the debt for my present letter. For although my letter is payment for the previous one, yet by the very fact that it is larger than an ordinary letter, or even twice the proper measure, it will satisfy both orders of letters. Do you see what tricks laziness forces me to do? If we do not have love according to the commandment of the Lord, then we do not have the seal placed on us by the Lord And you, most excellent one, stop in short words accusing me of great guilt, which cannot be surpassed even by crime itself. For forgetting friends and contempt for them as a result of acquired power already contains everything bad in the aggregate. If we do not have love according to the commandment of the Lord, then we do not have the seal placed on us by the Lord. If, having become proud, we are filled with a vain opinion of ourselves and arrogance, then we fall into the inevitable judgment of the devil. Therefore, if you used these expressions with such a thought about me, then pray that I may avoid the wickedness that you found in my character. If the language attacked these expressions thoughtlessly, out of habit, then I will console myself, and I ask your honor to add evidence of the deeds themselves, for rest assured that my real position served as a reason for me to humility. Therefore, will I forget you then when I myself do not recognize myself; and never turn my idle time into a sign of bad behavior and evil behavior. 57. To Meletius, Archbishop of Antioch (53) He asks Meletius to write to him more often, because his letters are filled with grace and wisdom; expresses his desire to see Meletius, and the reason why those close to him are holding back from fulfilling this desire, not trusting the letter, he communicates through his brother Theophrastus. (Written in 371) If your godliness knew at all what great joy you give me with each of your letters, then I know that you would not miss a single opportunity to write to me, but you would also begin to figure out every time how to make sure there were a lot of letters; because you know what reward the Lord, the Lover of Mankind, has prepared for the repose of the mourners. For everything here is full of diseases, and I have only one refuge from evil - the thought of your holiness; and this thought is made clearer in me by conversation with you through letters filled with all wisdom and grace. Therefore, when I take your letter in my hands, first of all I look at its measure, and the more abundant it is in size, the more kind it is to me. Then, while reading, I rejoice at every word I encounter; but, approaching the end of the letter, I begin to feel upset. So whatever you say in a letter is full of kindness, because good comes in abundance from a good heart (cf. Matt. 12:34; Luke 6:45). If, through your prayers, while I am still on earth, I am worthy of a personal meeting with you and am worthy to listen to the useful lessons of this living voice or receive parting words for the present and future centuries, then I recognize this as the greatest of blessings and for myself the beginning of God’s favor towards me. And now I would have given myself over to this desire if my closest ones, brotherly loving in everything, had not held me back; but, so as not to disclose their intentions through a letter, I recounted this to my brother Theophrastus 270 to convey the details to your perfection. 58. To Gregory, brother 271 (54) He reprimands his brother for two forged letters on behalf of his uncle, the bishop, 272 expresses his suspicion of forgery of a third similar letter, however, he informs that he answered this last letter properly; invites his brother to his place and does not refuse to go on a meeting with the bishops if he receives an undoubted invitation. (371) How can I argue with you by letters? How can I properly scold you for your simplicity in everything? Tell me, who falls into the same networks three times? Who gets caught in the same loop three times? And it is not easy for this to happen to the dumb. You brought me one letter under a fictitious name, as if from the most venerable bishop and our common uncle, deceiving me, I don’t know why. I accepted the letter as being brought by you from the bishop. How could you not accept it? With joy, he showed it to many of his friends and thanked God. The forgery was discovered because the bishop himself, from his own lips, renounced the letter. This brought me to shame; depressed by the reproach of forgery and deception, I wanted the ground to give way under me. Then they gave me another letter, supposedly sent from the bishop himself with your servant Asterius. But the bishop did not send this either, as the most venerable brother Anthimus reported to me 273. Adamantium brought me another third letter. How should I have accepted it when it was sent through you and through yours? I would like to have a heart of stone, so as not to remember the past, not to feel the present, like the wordless, with my eyes cast down on the ground, to endure every blow. But what should I do with my mind, which after the first and second experience cannot accept this without research? And I am writing this to scold you for your simplicity, which I find at other times indecent for Christians, and even more so incompatible with present circumstances; at least take care of yourself and spare me in the future, because (for I need to speak to you with boldness) you are a servant in such matters, not worthy of trust. However, no matter who sent the letter, I answered them properly. So, whether you are putting me to the test again or have sent a letter that was actually received from the bishops, you have my answer. You, as a brother who has not forgotten his kinship and does not look at me as an enemy, should now take care of something else; because I have entered into a life that, exceeding my strength, crushes the body and burdens the soul. Already because you waged such a war against me, you should now come to me and share affairs with me, for it is said: brothers in need, let them be helpful (Prov. 17:17). If, in fact, the most venerable bishops agree to a meeting with me, then let them appoint me a certain place and time and invite me through their own people. For just as I myself do not refuse to come on a date with my uncle, I will not tolerate it if the invitation is not made properly. 59. To Gregory, uncle 274 (55) Breaking the silence, he finds all the reasons for disagreement with his uncle in his own sins and asks to stop this disagreement, which is harmful to entire cities and nations; for his part, he agrees to take the measures that his uncle proposes. (Written in 371) 1. Keep silent, eat, and I will always remain silent and endure (Is. 42:14) longer, in order to confirm against myself how unbearable is the harm of silence, when I myself will not write and listen to the word addressed to me? For, hitherto patiently holding on to this sad thought, I find it fitting for myself to say in the words of the prophet: I am patient like one who gives birth (Is. 42:14), - I endured, always wanting either a meeting or a word and always not receiving this for my sins. I can’t think of another reason for this, but I am sure that for my old sins I am being punished by separation from your love, unless anyone, especially me, to whom you were at first instead of a father, is allowed to use this word “separation” in relation to you. But now my sin, like some thick cloud enveloping me, has brought about ignorance of all this. For when I see that what happened, apart from the sadness it caused me, did not bear any other fruit, then is it not fair to attribute the present to my sins? But if the reason for what happened is sins, then let this at least put an end to the troubles. And if there was anything planned here, then the intention was, without a doubt, fulfilled, because I suffered a loss for a considerable time. Therefore, without holding back any longer, I opened my mouth first and beg you to remember us, and also about yourself, who throughout my life, more than what was required by kinship, showed concern for us; I beg you for our sake to now love the city 276, and not be alienated from it through our fault. 2. Lead others to the best, and do not follow others where they should not. So, if there is any consolation about Christ and any communion of the Spirit, and if there is any kindness and compassion, then fulfill my prayer: stop everything that leads to despondency, make some beginnings to something that would make you happy for the future; lead others to the better, and do not follow others where they should not; because bodily features cannot be recognized as belonging to anyone as truly as peace and meekness belong to your soul. It would be fitting for such a person to attract others to himself and to ensure that everyone who approaches you is filled with the meekness of your disposition, like the fragrance of some kind of peace. For if there is now something opposing 277, then soon it too will know the good of the world. But while slander occurs due to disagreement, evil suspicions of necessity constantly grow. Therefore, it is indecent for them to neglect us, and most of all it is indecent for your honor. For even if we sin in something, then, being admonished, we are corrected. This is impossible without a date. And if we have not done injustice, then why do they hate us? And I present this in my own justification. 3. But what the churches who participate in our disagreement will say in their defense, it is better to remain silent about this. For I speak the word not to offend, but to put an end to what is offensive. Of course, nothing is hidden from your prudence; on the contrary, you yourself will invent in your own mind, and you will say to others something that is much more important and more perfect than what we invented; because before us you saw the harm that the churches suffer, and you grieve over this more than us, having long been taught by the Lord not to despise any of the least (Matthew 18:10). Now the harm is not limited to one or two people, but entire cities and nations share in our misfortunes. For is it necessary to talk about the rumors that are going on about us in distant countries? Therefore, it is fitting for your generosity to yield curiosity to others, and it is better, if possible, to destroy it in their souls, having yourself overcome the distressing with patience. For it is characteristic of anyone who is angry to take revenge, but to rise above anger itself is characteristic of you alone and only of those who are close to you in virtue. I will not also say that he who is indignant at us pours out his anger on those who have not committed any injustice. Therefore, either by your arrival, or by a letter, or by inviting us to your place, or in any way you wish, you will comfort our soul. And my desire is for your piety to reveal itself to the Church and, by your very sight and the words of your grace, to give healing to us and together to the people. Therefore, if this is possible, then it will be best; and if you want something else, we will accept that too. Just deign to my request and inform us definitely about what your prudence pleases. 60. To Gregory, uncle (56) At Dorofey’s request, he expresses more clearly the thoughts expressed in the previous letter, and also promises to agree to his uncle’s choice of time and place for a mutual meeting; finally explains why he cannot trust his brother. (Written in 371) And before, I saw my brother with pleasure. And was it possible to see each other differently, because he is my brother and has so many advantages? And now, when he came to me, I received him with the same disposition, without changing at all in my tender love for him. God forbid (Μηδὲ γὰϱ γένοιτο) that I should experience anything that would make me forget my kinship and be at enmity with my own 280! On the contrary, I took his arrival 281 as a consolation both in bodily ailments and in other spiritual sorrows. I am extremely pleased with the letters delivered to them from your honor: I have long wanted to receive them for no other reason, but only so that they would not divulge about us in the light of the sad legend that our closest relatives have some kind of disagreement among themselves, which brings pleasure to enemies, but disaster to friends and is not pleasing to God, who has set perfect love as the distinguishing mark of His disciples (John 13:35). Therefore, I respond, urgently asking 282 to pray for me and in everything else to take care of me as if I were a relative. Since, due to ignorance 283 (ὑπὸ ἀμαϑίας), I myself cannot understand what happened between us means, I decided to recognize as true the meaning that you deign to explain (ἐξηγήσασϑαι) to us. It is necessary that your high mind determine everything else, namely, our mutual meeting with you, a decent time for this and a convenient place. Therefore, if your dignity allows you to completely condescend to our humility and communicate to us any word (whether it pleases you for our meeting to be in front of others or in private), we are ready to obey, deciding one day to serve you forever with love and to do in every possible way what your reverence commands us to the glory of God. And we did not force the most venerable brother to retell it to us orally, because even before his word was not confirmed by deeds 285. 61. To Athanasius, Archbishop of Alexandria 286 (57) On letters to St. Athanasius, in which he informed about the excommunication of the Libyan military leader, a native of Cappadocia, from the Church, replies that the contents of these letters were communicated by him to the entire Caesarea Church and that in Caesarea no one wants to have communication with this military leader, neither in water, nor in fire, nor in blood. (Written c. 371) I read letters from your holiness, in which you expressed your grief about the military leader of Libya, a man of a hated name. We also complain about our homeland 287 that it is the mother and educator of such bad people, and about our neighboring homeland Libya, which suffers the evil that has come from us and is devoted to the brutal disposition of a person who lives by cruelty and at the same time debauchery. In this, of course, the wise saying of Ecclesiastes is fulfilled: woe to you, city, in which your king is young (and here there is something worse than that) and your princes do not eat at night (cf. Eccl. 10:16), but in the middle of the day they indulge in debauchery, more senselessly than cattle, encroaching with fury on other people’s marriage beds. But his execution is expected from the righteous Judge, which will be meted out to him in the same measure in which he himself previously tortured the saints of God. According to the letters of your piety, he became known to our church, and everyone recognizes him as worthy of disgust (ἀποτϱόπαιον) and does not want to have communication with him, neither in water, nor in fire, nor in blood, unless such general and unanimous condemnation is in any way useful to people who are so possessed of evil. The letters themselves, read everywhere, serve as a sufficient disgrace for him, because we will not stop revealing him to everyone, relatives, friends, and strangers. But, in any case, even if these admonitions 288 do not immediately touch him, like Pharaoh 289, then later they will serve as a heavy and painful retribution for him. 62. To the Church of Parnassus (58) Comforts the church of Parnassus 290, saddened by the death of the bishop; advises to make efforts for the benefit of the Church, so that the Lord will give it a shepherd pleasing to Himself 291. (Written around 371) Following the ancient custom, established by the length of time [observing it], and showing you the fruit of the Spirit - love according to God, we visit your reverence with this letter, sharing with you grief over what happened and concern for the affairs that are at your hands. Regarding the sad event, I will only say that it is time for us to pay attention to the commandments of the Apostle and not to grieve, like others who have no hope (1 Thessalonians 4:13), that is, not to be dispassionate towards what happened, but to feel the loss, just not to fall under the burden of grief, but to please the shepherd for his death, as having been relieved of life in venerable old age 292 and laid to rest with great honors from the Lord. Regarding other things, we must advise you that it is necessary, putting aside all despondency, to come to your senses and take up the necessary care of the Church 293, so that the Holy God will take care of His own flock and, according to His will, will give you a shepherd who will shepherd you wisely. 63. To the neo-Caesarean mayor (59) He greets this mayor, known to him by ear and from the reviews of his common friend Elpidius, and asks to include him among his friends. (Written around 371) “I consider a wise man, although he lives in a distant land, although I never see him with my own eyes, as a friend” - this is the saying of the tragedian Euripides 294. Therefore, although a personal meeting did not bring us acquaintance with your highness, we nevertheless call ourselves your friend and close acquaintance. Do not take these words for flattery 295 (ϰολαϰείαν), because our friendship was brought about by glory, which loudly announces your deeds to everyone. And since we had a meeting with the most venerable Elpidius 296, we got to know you so much and were so captivated by you, as if we had lived with you for a long time and had known your perfections through long-term experience. For Elpidius did not cease to describe in detail everything that he knows about you, the greatness of your soul, the sublime way of thinking, the meekness of morals, experience in business, prudence in decisions, sedateness in life, dissolved with gaiety, the power of speech and much more that he listed in a long conversation with us and that it is impossible for us to describe without going beyond the confines of the letter. How can I not love such a person? How can I resist expressing even loudly what I feel in my soul? Therefore, wonderful husband, accept the greeting brought by true and sincere 297 (ἀδόλου) friendship, because I am far from servile caresses. Include me in the list of your friends, reminding me of yourself with frequent letters and consoling me that I cannot see you. Hesychius 298, long known to him for his love of science and friendship with Terentius, and even more praised by Elpidius, St. Vasily invites you to his place for a personal meeting. (Written around 371) From the very beginning, many things tied me to your honorability - both the common love for science, which those who have experienced it proclaim everywhere, and our long-standing friendship with the wonderful Terenty 299. When the most venerable brother Elpidius, a perfect man in everything and who is for us the same as our closest relative, began to talk with us and described in detail your perfections (and he is more capable than anyone else of recognizing virtue in a person and depicting it in words), then he kindled in us such love for you that we ask you to visit our old home someday, so that we may enjoy your perfections not only by hearing, but also by experience. Despite his seniority over Atharvius, St. Vasily decides to write to him first as proof of his love and asks him to use all his zeal for the reconciliation of the Church. Will there be an end to silence if I, citing seniority, wait for you to speak first, and your love wants to remain longer with this harmful intention to continue silence 301? But, however, having judged that to be defeated in a friendly matter means victory, as I acknowledge that I have conceded to you the honor of remaining, apparently with my intention, I myself am the first to begin to write, knowing that love covers everything, endures everything, does not seek its own, and therefore falls away in no way (cf. 1 Cor. 13: 5-8), for he is not humiliated who submits to his neighbor out of love. Be that as it may, at least you yourself, having subsequently shown in yourself the first and great fruit of the Spirit - love (cf. Gal. 5:22), throw off the sullenness of an angry person, as you seem to me by your silence, accept in your heart joy, peace with like-minded brethren, zeal and care for the standing of the 302 churches of the Lord. For know that if we do not enter into a struggle for the churches that is equivalent to that waged by those who oppose sound teaching towards the overthrow and complete destruction of the churches, then nothing will prevent us from perishing as the truth, perverted by our enemies, and from accepting part of the condemnation for the fact that we did not show possible care for the unification of the churches with all diligence and zeal, in unanimity with each other and unanimity according to God. Therefore, I beg you, do not hold in your soul any longer the thought that you have no need to communicate with anyone else. For it is not common for someone who walks in love and fulfills the commandment of Christ to cut himself off from union with his brethren. But at the same time I wish for your good will to judge that the evil of enmity 303, which 304 surrounds us from everywhere, will eventually come to us, and if we, along with others, participate in insulting others, then we will not find people who sympathize with us, because during our prosperity we did not bring compassion as a gift to those who suffered insults. 66. To Athanasius, Archbishop of Alexandria (62) He asks him to encourage Western bishops to help the Church in the East and, at the same time, with his own prudence, to end the discord in Antioch. (Written in 371) 1. I think that the present state, or better yet (to tell the truth), the turmoil of the churches does not sadden anyone as much as your honor, when you compare the present with the past and argue how different one is from the other. And if things go from bad to worse with the same rapidity, nothing will prevent the churches from taking on a completely different form in a short time. I often thought about this with myself: if the poor state of the churches seems so pitiful to me, then with what spirit should one who knows from experience the previous prosperity and unanimity in the faith of the Lord’s churches see this? 306 But since most of the sorrows concern your own perfection, then, as we think, most of the care for the churches should lie with your prudence. And I myself, even with my meager understanding of affairs, have long known that there is only one known means of helping our churches - the unanimity of Western bishops with us. For if the same zeal that they used in the case of one or two people convicted of evil in the West, they wanted to show in favor of our region, then perhaps there would be a general benefit for the Church, for those in power respect what is recognized by the majority, and the people everywhere follow them unquestioningly 307 . But who is more capable than your prudence to accomplish this? Who is more likely to see yours, what should you do? Who will more skillfully bring into action what is useful? Who is more compassionate towards our weary brothers? Who is more respected throughout the West than your gray hair? Leave to the world some monument worthy of your life, most honorable father! Decorate your thousands of deeds for the sake of piety with this one more deed. From the holy church, governed by you, several men, strong in sound teaching, went to the Western bishops - inform them about the disasters that have befallen us, indicate a way to give help, be Samuel for the Church, suffer with the people oppressed by enemies, offer peaceful prayers 308, ask the Lord for grace so that some monument of peace remains in the churches. I know that letters are not sufficient for a meeting about such a matter; but you have no more need to encourage others, just like valiant fighters in proclaiming 309 children; and we do not teach the ignorant, but only support the impetuosity of the diligent worker 310. 2. For other matters in the East, perhaps you need the assistance of a larger number of assistants, and therefore you need to wait for the Western ones. But the improvement of the Antiochian church obviously depends on your piety; therefore, rule some (τοὺς μὲν οἰϰονομῆσαι), calm others - and return strength to the Church with consent 311. And that you, following the example of wise doctors, should begin healing from the most important thing, you yourself understand more clearly than anyone. What is more important for the Ecumenical Churches than Antioch? If she had come to the same mind, then nothing would have prevented her, as the recovered 312th chapter, from imparting health to her entire body. Indeed, the ills of this city require your wisdom and your evangelical compassion; it is not only cut into pieces by heretics, but even torn apart by those who say about themselves that they share the same way of thinking with each other. This can be united and brought into the harmonious composition of a single Body by the One Who, with His ineffable strength and dry bones, gives the opportunity to be clothed again with sinews and flesh (cf. Eze. 37:4-8). But, without a doubt, the Lord does His great works through those worthy of Him. Therefore, again on this basis, we hope that it is fitting for your nobility 313 (τῇ σῇ μεγαλοφυΐᾳ) to serve such an important matter, that is, to calm the confusion among the people, stop private intercessions 314, subordinate everyone to each other in love and return the Church to its former strength (τὴν ἀϱχαίαν ἰσχύν). 67. To Athanasius, Archbishop of Alexandria (63) At the request of Dorotheus 315 St. Basil more clearly expresses the idea expressed in previous letters that in order to calm Antioch as its bishop, Meletius should be confirmed as the bishop, at the request of the entire East and not in opposition to the Western bishops, as can be seen from the letters brought by Silouan. (Written in 371) In a previous letter, I proved to your honorability one thing: that in the holy Antiochian Church all who are firm in the faith must be brought into one agreement and unity. And this seemed to me sufficient to inspire the thought that what is now divided into many parts should be put together by the most God-loving Bishop Meletius. But since our most beloved Sodeacon Dorotheos demanded the clearest reminder of this, we necessarily declare that the whole East desires Meletius and for us, united with him in all respects, it is desirable to see him as the ruler of the Church of the Lord, because he is irreproachable in faith, and in life beyond any comparison with others, and, so to speak, already of himself rules over the whole Body of the Church, so that everything else is no more than compartments of parts 316. Therefore, in all respects it is necessary and at the same time useful to enter into unity with this man and others, as lesser rivers with great ones 317 ἐλάττους). Regarding the others, it is necessary to make an order (τινὰ οἰϰονομίαν), both decent for them, and reconciling the people, and consistent with your prudence and everyone’s glorified activity and zeal. Of course, it is not hidden from your incomparable prudence that the same thing pleases the Western bishops who are unanimous with you, as the letters brought to us by Blessed Silouan show 318. 68. To Meletius, Archbishop of Antioch 319 (64) Consults with Meletius about sending Dorotheus to Rome to invite Italian bishops; announces the arrival of Ebippius 320 and the expectation of other Arians 321. (Written in 371) We wanted to keep with us for the time being our most reverent brother, Sodeacon (τὸν συνδιάϰονον) Dorotheus, so that, having released us at the end of our affairs, we would inform your honor through him in detail about everything that has been done. since, postponing day after day, we delayed a lot of time and together, as happens in difficult circumstances, we met with some discussions about upcoming matters, then we sent the above-mentioned Dorotheus to find your holiness and both to recount everything on our own behalf and to show our note, so that your perfection would take upon themselves the work of carrying out what we had thought up, if it turns out to be useful. In short, the prevailing opinion among us is that this same brother Dorotheus should go to Rome and encourage some of the Italian [fellow ministers] to visit us, and in order to avoid obstacles to come to us by sea, because, as we know, those who have power with the sovereign 322 do not want and are not able to remind him of the exiles, but they already find an advantage in that they do not see anything worse in the churches. Therefore, if this intention seems useful to your prudence, then deign to write letters and provide him with a note with whom and what he needs to talk about. And in order for the letters to have some reliability, for this, without a doubt, it is necessary to add those who are like-minded with us, although they are not present 323. Things here have not yet been made clear; although Evippius arrived, he had not yet announced anything. However, they are threatening some kind of gathering of their 324 like-minded people 325 from the Armenian Tetrapolis and Cilicia. 69. To Athanasius, Archbishop of Alexandria (65) Thanks St. Athanasius for his care of all the churches and for the presbyter Peter sent to him; asks Dorotheus, who is going to Rome, to provide him with advice; explains why they are sending him to Rome and why it is necessary for the Westerners to condemn Marcellus; asks for the immediate departure of Dorotheus and that upon the arrival of the Westerners, peace will be maintained in the Church, especially in Antioch. (Written in 371) 1. The opinion that we have long had about your honorability is constantly confirmed over time, or better yet, grows in us as new events occur, because for most others it is enough for everyone to look at what actually concerns him, but this is not enough for you; on the contrary, you have the same concern for all churches as you do for the church actually entrusted to you by our common Master; therefore, you do not leave a single opportunity to talk, give advice, write and send people every time who are able to offer something best. And now with great joy we received the most venerable brother Peter, sent by the Holy Council 326 clergy subordinate to you, and approved the good goal of his journey, which he actually fulfills, according to the orders of your honorability, leading to one direction the striving in different directions 327 (τὰ ἀντιτείνοντα πϱοσαγόμενος) and combining the dissolved. Therefore, we, too, having desired to participate in some way in this zeal, decided that we would make the most decent start to our affairs if we resorted to your perfection, as the common head of all, and used you as an adviser and leader in affairs. Therefore, Brother Dorotheus, deacon of the church governed by the most honorable Bishop Meletius, hitherto guided by good zeal for the rightness of the faith and wanting to see the world of churches, decided to send to your piety, so that, following your advice, the reliability of which is vouched for by your years, and experience in business, and the fact that, above all others, the inspirations of the Spirit are given to you, and he began to intended. And you, of course, will accept him and look at him with peace-loving eyes, supporting him with prayers and admonishing letters, or better yet, by joining him with several of your worthy people, you will direct him to fulfill what has been proposed. And it seemed timely for us to write to the Bishop of Rome in order to pay attention to the local affairs and give him the idea that, due to the difficulty of sending someone there according to the general and conciliar definition, he would empower himself in this matter, choosing people who would be able to endure the hardships of the journey, and with meekness and constancy of character could bring to their senses those who have gone astray among us, used the word wisely and prudently, had with them everything, what was done after the Council in Ariminum 328 to destroy what was done there under duress. No one should know about all this, and those sent must arrive here quietly, by sea, before this comes to the attention of the enemies of the world. 2. Some of those here, as it seems to us ourselves, also need to reject the Marcellian heresy as intolerable, harmful and alien to a sound faith. For to this day in all the letters that they write, although they do not cease to subject the ill-named Arius to curses of all kinds and excommunicate him from the Church, and, however, they do not seem to make any reproach to Marcellus, who discovered in himself wickedness opposite to Arius, wickedly taught about the very realization of the Divinity in the Only Begotten and misunderstood the name of the Word. He says that although the Only Begotten is called the Word, He came forth out of need and for a time, yet He returned again to Him from Whom He came; just as He does not exist before His departure, so after His return He does not exist. And the proof of this remains the books of this vile work that we have preserved. However, it seems that they never reproach him for this, having on themselves the guilt that at first, out of ignorance of the truth, they accepted him into church communion. So, real matters require that it be mentioned in a decent way, so that those looking for a reason will not have a reason (cf. 2 Cor. 11:12), because those who are sound in the faith, in unity with your reverence, and those who are limping in the true faith have become obvious to everyone, so that, finally, those who are like-minded with us are known to us and we are not put into difficulty, as in a night battle 331, not to find any difference between friends and enemies. We advise (παϱαϰαλοῦμεν) to send only the above-mentioned deacon immediately at the first opportunity to sail, so that at least for the next year something of what we ask can be fulfilled. But, of course, even before our reminder, you yourself will understand this and take care that, if God wills, when they come to us, they will not cause schisms in the churches, but by all means will convince those who have the same way of thinking to unity, even if it turns out that they have some pretexts for disagreement among themselves, and that the Orthodox people will not be divided into many parts, carried away by the leaders. For we must try to ensure that peace is preferred to everything, and first of all, care is taken for the Church of Antioch and the orthodox side does not become exhausted in it, dividing into parts according to adherence to one or another person (πεϱὶ τὰ πϱόσωπα σχιζομένην). It’s better to say that you yourself will subsequently take care of all this when, as we wish, with the assistance of God we achieve that everyone will entrust to you everything related to the welfare of the churches. 70. Unwritten, regarding Council 332 (66) By depicting the disasters of the Church and the example of the Bishop of Rome, Dionysius convinces (probably the Bishop of Rome Damasus) to provide his assistance to the churches in the East by sending Western bishops there. (Written in 371) To renew the rules of ancient love and the peace of the fathers, this heavenly and saving gift of Christ, which has faded over time, again bring it to a flourishing state - it is necessary and useful for us; and I very much know that this will seem pleasant to your Christ-loving [heart] disposition 333 (διαϑέσει). For what is more delightful than to see that those separated by so many countries are united by the unity of love into one harmonious composition of members in the Body of Christ? Almost the entire East, most venerable father (and by East I mean the countries from Illyricum to Egypt 334), is being shaken by a great storm and unrest - because the heresy, long ago sown by the enemy of truth, Arius, has now arisen again with shamelessness and, like a bitter root, having brought forth fruit, is already gaining the upper hand because the leaders of the right teaching in all dioceses are slandering They were forcibly deprived of their churches and the management of affairs was transferred to those who captured the souls of simple-hearted people. And we expected that the only relief from this would be a visit to your mercy 335 ; We always consoled ourselves with the extraordinary nature of your love in the past, and were briefly strengthened in spirit by the joyful rumor that you would visit us someday. But our hope was not fulfilled, and, not holding back any longer, we proceed to express our petition in writing, so that you would rise up to our aid and send someone who is unanimous with us, and they would either bring together those who have become distant from each other, or bring the churches of God back into fellowship, or more clearly show you the perpetrators of the disorder, so that you too may know with whom you should have fellowship. Without a doubt, we do not demand something new, but something that was in the custom of other ancient blessed and God-loving men, and especially of you. For we know from the succession of memory, taught by our fathers and the epistles still preserved among us, that the most blessed Bishop Dionysius 337, distinguished among you for the righteousness of the faith and other virtues, visited our Caesarea church with his letters, consoled our fathers with the messages and sent special people to redeem them from the captivity of slavery 338. And now our affairs are in an even more difficult and sad situation and require the strongest care, because we mourn not the destruction of earthly buildings, but the taking away of churches from us and we see not bodily slavery, but the captivity of souls, daily carried out by the champions of heresy; therefore, if you do not move to help now, then in a little while you will not find anyone to give a hand to, because everyone will be subjugated by the prevailing heresy. He expresses his sorrow that people who are very friendly to him willingly listen to a slanderer against whom they do not consider it necessary to defend themselves; blames Gregory for not spending most of the year with him, and asks for his help against his opponent. (Written in 371) 1. I received a letter of your reverence from the most venerable brother Hellenius 340, and what you wrote for me, he recited orally; and with what disposition I listened to this, without a doubt, there is no doubt about it. However, since I decided to put love for you above any sorrow, I accepted this as it should be and I pray to Holy God that for the rest of the days and hours I may preserve myself in the same disposition towards you in which I was in the time preceding this, during which, as I myself recognize, I did not sin before you in anything, neither great nor small. If a person 341, who has recently taken upon himself the task of delving into Christian life, and then dreamed that a collision with me would bring him some honor, says what he has not heard, and tells what he has not understood, then this is not surprising. But what is surprising and strange is that among your brothers closest to me, 342 he finds listeners for such stories, even not only listeners, but, apparently, also students. Exactly, under other circumstances it would be strange that such a person teaches and that he denigrates me, but these unfortunate times taught me not to be offended by anything. For long ago, due to my sins, I became accustomed to encountering greater dishonor than this. So, I have not yet let his brothers know my opinion about God, and now I cannot answer anything. For those who are not convinced by a long period of time will be convinced by a short letter? If the former is enough, then let the words of the slanderers be honored as nonsense. At least, if we allow unbridled lips and uneducated hearts to say whatever they want, and we ourselves have a ready ear to accept this, then let not only we accept other people’s speeches, but others also accept ours. 2. The reason for this is something that I have already asked for a cessation for a long time and about which now, tired, I am silent; namely, that you and I don’t see each other. For if, according to the old conditions and for the sake of the care of the churches that rests on us, we spent most of the year together, then slanderers would not have access to us. But you, if you like, leave them alone; bow down to my request, share my labor in the upcoming feat and come out with me against those who have taken up arms against me. For if you only appear, you will stop his desire, you will scatter those gathered to overthrow the good order in the fatherland, as soon as you let them know about yourself that you yourself, by the grace of God, are leading our council, and you will stop all unrighteous lips of those who speak iniquity against God. If this happens, then the deeds themselves will show who is your follower in the beautiful and who is limping and, out of timidity, betrays the word of truth. And if the cause of the Church is betrayed, then it is of little importance for me to convince with words those who show me as much respect as people who have not yet learned to set limits for themselves would show. For soon, by the grace of God, the testimony of the deeds themselves will expose the slander; because I expect to suffer, perhaps even more, for the word of truth, and if not so, then, without a doubt, to be expelled from the Church and the Fatherland. If what is expected is not fulfilled, then the judgment of Christ is not far off. Therefore, if you want a date for the sake of the churches, I am ready to come to you wherever you call; and if you want me to repel slander, then I don’t have time to answer this now. He asks him to assist in appeasing Callisthenes, who was irritated against Eustochius 345. (Written around 371) I know both your love for us and your jealousy for the beautiful 346. Therefore, having the need to beg your beloved son Callisthenes, consider this concern. Callisthenes is irritated against the most learned Eustochius, and rightly irritated. He complains about the insolence and impudence of the Eustochian servants before him. It would be desirable for me to beg him, so that, satisfied with the fear into which he brought both those who attempted insolence and their masters, he would show his mercy and stop the litigation. For through this he will gain both: respect from people and favor from God, if he deigns to add generosity to fear. Therefore, if you had any kind of friendship and affection with Callisthenes, ask him for this favor and, if you know anyone in the city who is able to persuade him, accept them as partners in this matter, telling them that what they have done will be very pleasant to me. Release the co-deacon also when he has completed what he was sent for. For I am ashamed that I cannot do anything useful for the people who come running to me. He praises him for the fact that the decision in the case of the ministers of Eustochius is provided by St. Vasily, and wonders why he demands these ministers to meet him personally, as if not satisfied with the church court. (Written around 371) 1. Having read the letters of your nobility, I thanked God, firstly, for the fact that a greeting came to me from a person who intended to honor us (for we highly value conversation with perfect people); secondly, for the joy it brought me, that I earned a good memory of myself. And a sign of memory is a letter, from which, as soon as I received and delved into its meaning, I was surprised to see that indeed, according to everyone’s common assumption, fatherly respect was paid to me. For the very fact that a heated, angry man, ready to take revenge on those who upset him, greatly reduced his impetuosity and left this matter to my will, gives me reason to rejoice in you as a spiritual son. Therefore, nothing else remains but to wish you good things for this, so that you will be pleasant to your friends, terrible to your enemies, and equally worthy of everyone, so that those who have not given you anything due, having come to the consciousness of your meekness, will reproach themselves for having sinned against such a person. 2. So, since you ordered the servants to be brought to the place where they created disorder, I want to know the intention with which your kindness requires this. For if you yourself arrive and punish the impudent ones, then the servants will appear. And why should it be otherwise if it’s so decided by you? However, I don’t know what kind of mercy we will receive if we are not able to spare the servants from punishment. And if you are delayed by some business on the road, who will meet these people there? Who will punish them instead of you? But if you want them to appear before your eyes, and this has certainly been decided, then order them to present themselves to you on the road to Sasimov, and yourself show the meekness and generosity of your disposition. For, having received into your power those who irritated you and thereby proving that you cannot despise your dignity, leave them, as I asked in a previous letter, unharmed, and thereby showing me mercy, and expecting from God your reward for your deed. 3. And I say this not because this is how it should end, but yielding to the movement of your soul and fearing that there may be some irritability left in you undigested; and just as the most tender aids seem painful to sore eyes, so my word now would not harden you more than it calmed you. For it would be most decent to grant the penalty to me; This would serve as a great decoration for you, and would provide me with sufficient reason for praise before my friends and peers. Without a doubt, even if you swore to punish them according to the laws, then my admonition is no easier for those punished and the law of God is no less important than the laws that have gained force in [human] society. But it was also possible that they, having been corrected according to our laws (τοῖς ἡμετέϱοις νομίμοις) 347 , in which you yourself place the hope of salvation, and you were freed from the labor associated with your oath 348 , and themselves suffered a punishment commensurate with their misdeeds. But again I make my letter long; for from the great effort to become convincing to you, I cannot remain silent as soon as something comes to my mind, fearing that my request will not remain invalid because the instruction I have offered is not enough. And you, most venerable and true pupil of the Church, confirm my hopes that I now have for you, and the opinions that everyone agrees about your decency and meekness, and write an order to quickly leave us to this warrior, who until now has never missed an opportunity to annoy and offend, deciding it would be better not to offend you alone than to bring us all closer to himself and make friends of us all. 74. To Martinian 349 (70) By depicting the disasters of his fatherland, he persuades, personally or in writing, to present to the emperor the disastrous consequences of the division of Cappadocia. (Written in 371) 1. How highly, do you think, would I appreciate this happiness - that we should someday meet each other and spend so much time with you to enjoy all your perfections? For if a strong proof of learning is “to see populous cities and learn their customs” 350, then I think your conversation will provide the same thing in a short time. And what is the difference between seeing many one at a time or one who combines the experience of all? But rather, and to a greater extent, I would call excellent that which provides an easy knowledge of the beautiful and collects the knowledge of virtue, pure from admixture with the worst. Whether an excellent deed, a word worthy of remembrance, or a decision of men who have become much higher than others - all this is collected in the treasury of your soul; so that not just for one year, like Alkin’s Odyssey 351, but for my whole life I would like to listen to you and would agree that for this life itself would be long, no matter how much I am burdened with my life. So, why am I writing now when I should have come myself? Because the suffering fatherland is calling me to it. For it is not unknown to you, most excellent one, what it has suffered; he, like Pentheus, was torn to pieces by some truly demons, Maenads 352; it is divided and subdivided into parts - like poor doctors with their inexperience make wounds even more incurable. Therefore, since it suffers from separation, it must be healed as if it were sick. Therefore, citizens wrote to me, asking me to hurry; and it is necessary to go not because I will help the cause in any way, but in order to avoid reproach myself if I leave without help. For you yourself know that those in difficult situations are just as quick to give in to hope as they are quick to reproach, always laying the blame on what they failed to do. 2. However, for this very reason I should have met with you and told you my thought, or better yet, ask you to come up with something courageous and befitting your prudence, not to despise our fatherland, which has bowed its knees, but, appearing at the military camp 353, said with your characteristic boldness 354: “Do not think that instead of one region you have acquired two; because they did not take another from any other kingdom, but acted like a man who, having acquired a horse or an ox and then cut it in two, thinks that instead of one he now has two; meanwhile, not only did he not make two, but he spoiled one too”; and he would also say to the strong at court: “Do not expand the kingdom in this way: strength is not in numbers, but in the things themselves (ἐν τοῖς πϱάγμασιν).” For I think that now they do not pay attention to what is happening: some, perhaps, out of ignorance of the truth, others because they do not want to upset with words, and others because they do not care about it. And if it were possible for you to get to the king himself, this would best help the matter and would be in accordance with the wonderful destiny of your life. If this is at all difficult due to the time of year and summer, with which, as you yourself say, laziness is inseparable, then there is no difficulty in writing to you. Therefore, having provided assistance to the fatherland with your letter, firstly, you will realize within yourself that you did not fail to do everything to the best of your ability, and then you will provide sufficient consolation to the suffering by showing yourself to be compassionate. But if only you could intervene in [our] affairs and see the sad situation with your own eyes! Then, perhaps, moved by the very clarity of what is visible, you would utter some word befitting both the height of your spirit and the despondency of the city. Don’t refuse to believe what we retell. Truly, we need Simonides 355 or another similar poet who knows how to touchingly mourn disasters. But what am I saying, Simonides? It would be necessary to say that Aeschylus 356 or someone else like him, vividly depicting the greatness of the misfortune, began to complain loudly. 3. For us, these meetings, and speeches, and gatherings in the square of learned men, and everything that previously made our city famous, have already ceased. Therefore, it is less common now to see anyone engaged in teaching or orgy coming into the square than, as was previously seen in Athens, people branded with dishonor or with unclean hands. And in their place, the ignorance of some Scythians or Massagetae was introduced there. Only the voice of those declaring a lawsuit, being punished, being punished with scourges is heard. Covered passages, resounding with sad sounds on both sides, apparently emit a voice themselves, moaning about what is happening. Fear for our very lives does not allow us to think that schools are closed and there is no lighting at night. For there is no small danger when with the removal of authorities, as with the fall of supports, everything collapses. And what word will describe our misfortunes? Others, and precisely those who make up not a bad part of our council-giving class, indulge in flight, preferring eternal exile to Podanda 357. And when I talk about Podanda, imagine the Lacedaemonian Cead 358 or another abyss dug by nature itself, if you have seen in the universe one of those abysses breathing putrid air, which others naturally came to the idea of ​​calling Charonii 359 . Imagine this Podand as something similar. So, of the three parts 360, some flee, rising with their wives and houses; others are taken away as prisoners, and this is most of the famous people in the city - they make a pitiful spectacle for friends, the wishes of enemies are fulfilled on them, if only we really had such a malicious person. The third part remains; and they, unable to bear separation from people close to them and at the same time recognizing themselves as powerless to satisfy their needs, renounce life itself. We ask you to make this clear to everyone, to depict it in your own words and with the boldness characteristic of you, to which your life gives you the right; We ask you to clearly predict that if they do not soon change their intentions, then there will no longer be those to whom they could show their love for humanity. By this you will either benefit the common cause, or at least act like Solon 361, who, unable to defend the abandoned citizens because the city fortress had already been taken, put on weapons, sat down at the door and with his weapons made it known that he did not agree with what had been done. I know for sure that even if someone does not accept your opinion now, he will soon later give you the highest praise for your good disposition and prudence, when he sees things fulfilled according to your prediction. By depicting the disasters of his hometown, he convinces him to use his influence to help citizens. (Written in 371) Of the many things that have raised your character above others, nothing is so characteristic of you as zeal for your fatherland; and you repay him a just debt, because, having begun his service in him, you have reached such a height that your celebrity is known throughout the entire universe. And this fatherland, which produced and raised you, has reached the incredible level of what is described in ancient legends; none of those who came to our city, even if they were very familiar with him, would recognize him. So suddenly it turned into a complete desert, because many of the citizens had been taken away from it before, and now almost all of them were resettled in Podand. The rest, having lost them, themselves fell into complete despair, and created such a grave despondency in everyone that the number of inhabitants in the city was already diminishing, and here there became a terrible desert, a pitiful sight for friends, but bringing a lot of joy and courage to those who have long been waiting for our fall. Whose business is it to give us a hand, or who is fit to shed a compassionate tear for us, if not your meekness? You would show compassion to a foreign city in such misfortunes, and not only to the one that gave birth to you. Therefore, if you have any strength, show it to us now in real need. But, without a doubt, you have received greater weight from God (μεγάλην ἔχεις τὴν παϱὰ τοῦ Θεοῦ ῥοπήν), Who has not abandoned you at any time and has given you many proofs of His favor; if only you yourself want to decisively begin to take care of us and what power you have to use to help citizens. 76. To Sophronius, master 363 (72) Due to illness and care for the Church, not being able to go to Sophronius, he asks him to enter the plight of Cappadocia. (Written in 371) The greatness of the disasters that befell our fatherland forced me to go to the military camp 364 (ϰαταλαβόντα τὸ Στϱατόπεδον) and tell about the sadness in which our city is clothed to your honor and all the others who have the greatest power in affairs. But since both bodily weakness and concern for the churches hold me back, I hastened to pour out my grief in a letter before your generosity, informing you that not a single boat, sunk into the sea by a strong gust of winds, has ever disappeared so suddenly, and not a single city, crushed by an earthquake or flooded by waters, has been subjected to such sudden destruction, as instantly our city, absorbed in this new order of affairs, reached until complete destruction. And what was ours became a proverb 365. For we no longer have city government; the entire class of citizens is despondent about the loss of their rulers: they left their residence in the city and are wandering around the villages. There is no longer any order for the most necessary things, and the city, which previously boasted of learned men and everything else that rich cities abound in, has become a completely unprecedented sight. But in these disasters, as we judged, there is only one consolation for us - to mourn our sufferings before your meekness and ask that you, if you can, give a helping hand to our city, which has bowed its knees. And in what way you should help our cause, I cannot explain this myself; without a doubt, it is easy for you to invent this according to your own prudence, and it is not difficult to use what you have invented according to the power given to you by God. Thirasius (probably Elpidia), an official of the Cappadocian ruler, advises him to share his labors with this ruler on the occasion of the division of Cappadocia into two regions and hopes for a quick meeting with him. (Written in 371) During the good leadership of the great Thirasius, we also enjoyed the fact that we often saw your learning coming to us. And in this we suffer a loss, having lost the city ruler. But since what was once given to us by God remains constantly and, with the help of memory, passing from one to another, dwells in our souls, then, although we are separated physically, we will at least often write and tell each other what is needed, especially now that winter has concluded this short-term truce with us. I hope that you will not leave this wonderful husband Thirasius, recognizing it as decent for yourself to participate with him in such concerns and not in vain taking advantage of the opportunity that gives you the opportunity to see your friends and them to see you. I have a lot to talk about with you, but I put it off until goodbye, considering it unsafe to confirm such things in a letter. He asks to petition the ruler of Cappadocia so that Elpidius is retained in service in this region. (Written in 371) I am not unaware of your kind zeal for my most venerable comrade Elpidius, because, according to your usual prudence, you gave the city governor an opportunity to show philanthropy. Therefore, now with this letter I ask you to complete this favor and remind the city governor to appoint this man, who was responsible for almost all the concerns about public affairs, as the head of our fatherland with the appropriate instructions. Therefore, you can present to the city governor many plausible pretexts for which you must order him to stay in our fatherland. And what is the state of affairs here and how much this man is capable of doing things, about this, of course, you will not demand information from me, because you yourself, in your prudence and wisdom, know this. 79. To Eustathius, Bishop of Sebaste 367 (75) He thanks him for the letter and for Eleusinius, who delivered it, and who helped St. Vasily in the fight against the city governor and the royal bed-keeper. (Written in 371) And before receiving the letter, I knew how much you care about every soul, and mainly about our humility (ὑπὲϱ τῆς ἡμετέϱας ταπεινώσεως), because I was driven to this feat. And having received a letter from the most venerable Eleusinius 368 and seeing his very arrival, I glorified God, who, in the feat of piety, gave us such a protector and companion who provided spiritual help. May your incomparable piety 369 know that we have already had some, and, moreover, strong, skirmishes 370 (πϱοσβολάς) with the great city governors, and the prefect 371 and the bed guard 372 biasedly spoke in favor of the opponents. But so far we have unshakably withstood all the attacks, by the grace of God, who gave us the assistance of the Spirit and Himself clothed our weakness with strength. 80. To Athanasius, Archbishop of Alexandria (76) He asks him, as the only hope of the distressed Church, not to abandon him with his prayers and letters, and especially expresses a desire to see him. (Written in 371 or early 372) St. Athanasius of Alexandria - “a truly great and apostolic soul” To the extent that illnesses spread in the churches, to the same extent we all turn to your perfection, confident that there remains only one consolation for us in troubles - your protection. Anyone who knows your perfection, either by ear or by experience, is still confident that you will save us from this terrible weather with the power of prayers and the necessary information on how to come up with the best in things. Therefore, do not cease to pray for our souls and to encourage us with letters. If you knew the benefit of your letters, you would not have missed a single opportunity to write to us. And if, with the assistance of your prayers, we were worthy to see you and enjoy the blessings with which you are filled, and to add to the story of our life a meeting with your truly great and apostolic soul, then, without a doubt, we would conclude for ourselves that, through God’s love for mankind, we have acquired consolation that compensates for all the sorrows that we have endured throughout our lives. 81. To Innocent 374, bishop (77) Refusing, after Innocent's death, to take charge of his church, he offers him one presbyter as his successor and promises to send him instead of another, whom Innocent himself requested. (Written in 372) As much as I was glad to receive your letter of love, I was just as saddened that you placed on me a burden of care that exceeded my strength. For how will I be able to successfully manage so many things from such a distance? While the Church still has you, it rests as if on its own supports. And if the Lord is building something about your life, then who can I send here who is equally honorable to you to take care of the brethren? What you demanded in your letter is a wonderful and prudent thing: you want to know during your lifetime who will rule the chosen flock of the Lord for you; and blessed Moses wanted to know this and found out. But since the city is great and noble and your work is known 375 to many, and the times are difficult, due to the incessant storms and unrest rising on the Church, a strong helmsman is needed, then I considered it unsafe for my soul to dispose of this matter carelessly, especially remembering what you wrote that you will stand against me before the Lord and will sue me for negligence about the churches. So, in order not to enter into court with you, but rather to find in you an accomplice for my justification before Christ, having surveyed the clergy of the whole city, I chose a most honest vessel, a pupil 376 (τὸν ἔϰγονον) of Blessed Hermogenes 377, who at the Great Council 378 wrote a great and indisputable confession of faith, much already years of presbytery in the Church, constant in character, knowledgeable in church rules, strict in the faith, still abiding in abstinence and asceticism (ἐν ἐγϰϱατείᾳ ϰαὶ ἀσϰήσει), although the continuity of his harsh life has already brought his body, a poor man, who has no profits in this world, which is why he does not have enough bread, but through the labor of his hands, together with the brothers living with him, he obtains food. That's what I decide to send. So, if you need such a person, and not another who is younger in years and fit only for one thing - to send somewhere and correct everyday needs - then be kind enough to write as soon as possible, so that I send to you this man, truly God's chosen one, capable of action, respectable for those who talk with him and with meekness admonishing those who think otherwise. I could have sent him now, but since you yourself first demanded a man, although in other respects excellent and dear to me, but in many ways insufficient in comparison with the husband now mentioned, I decided to reveal to you my thought, so that if you need such a person, you would either send one of the brethren to take him with you near the post, or write to me if you have no one to take the trouble to make the journey to us. 82. To Athanasius, Archbishop of Alexandria 379 (78) He asks to write a general message to all bishops who want unity, and, if he suspects them, to send it to St. Vasily. (Written in 371 or early 372) When we pay attention to deeds and see the difficulties with which every good action, as if held back by some kind of bonds, stops, then we come to complete despair about ourselves. And when we turn our gaze again to your sacred beauty 380 and consider that the Lord has kept you for us as a physician of church ailments, then we regain our sanity and from deep despair we rise to hope for the best. The whole Church is upset 381 (λέλυται πᾶσα Ἐϰϰλησία), as is well known to your prudence 382; and of course, as if from some high watchtower 383, with your contemplating mind you see where everything is happening; you see that in the middle of the sea, with a great number of people swimming together, from strong excitement everyone suddenly collides with each other and shipwreck occurs partly from an external cause that brings the sea into strong movement, and partly from the confusion of the swimmers, who press on each other and push each other... But it is enough if we stop the word at this similarity, because your wisdom does not require more, and the state of affairs does not allow us to speak boldly. And who in such circumstances will be a reliable helmsman? Who can you rely on to awaken the Lord and rebuke the wind and sea 384 (Matthew 8:26)? Who else but the one who has labored since childhood in deeds for piety? So, since now everyone, as many of us as are healthy in faith, sincerely strive for communication and unity with like-minded people, we boldly turn to your kindness with a request: write to all of us one message, which would contain advice on what we should do. Because they want you to be the beginning of these sociable conversations. And since, perhaps from the memory of the past, they seem suspicious to you, then do this, most benevolent father: the letters to the bishops came to me either through one of your faithful, or through brother Dorotheus 385, our co-deacon; and I, having taken them, will not give them back before I receive answers from them. And if not so, then I will sin against you all the days of my life (Gen. 43:9). Without a doubt, the one who originally said this to his father 386 should have been no more afraid than I am now, who am telling this to you, my spiritual father. If, under any circumstances, you do not agree to this, then at least do not blame me for this service, as I began this intercession and mediation without deceit and cunning, because I wish peace and mutual unity between us, who are of the same mind in the Lord. 83. To an official who imposes taxes 387 (79) He asks him to alleviate the disasters of Cappadocia and reduce taxes from the estate of one friend in the vicinity of Hamanina. (Written in 372). I had a very short acquaintance and personal meeting with your honor, but it is no small and important that I know about you from hearsay, according to what information I have in connection with many of the noble people. Whether I have any significance for you as well, according to rumors, it is better for you to know about this yourself; but our opinion of you is exactly as I said. Since God has called you to a task that represents an opportunity to show love for mankind and by which our fatherland, completely trampled into the ground, can be corrected, I consider it appropriate for myself to remind you of your kindness, so that, in the hope of reward from God, you would deign to show yourself merciful and how to be worthy of immortal memory, so become the heir of eternal peace 388, easing the sorrows of the oppressed. And just as I have an estate in the vicinity of Khamanina, I ask you to take care of it as if it were your own. Do not be surprised if I call what belongs to friends my own, having learned, among other virtues, friendship and remembering the wise saying that “a friend is another I” (Ἄλλον ἑαυτὸν εἶναι τὸν φίλον) 389 . So, I entrust an estate that is significant for a friend to your honor as my own, and I beg you, paying attention to the difficult situation of this house, to give them joy both in the past and in the future to make this dwelling pleasant for them, now hated and inaccessible due to the many taxes imposed on it. But I will try myself, having witnessed your politeness, to talk about everything more completely. 84. To the ruler of the region (80) He politely greets the ruler of Cappadocia, probably Elijah, and at the same time reprimands that he made the four-year-old grandson of an old man a member of the council 390. (Written in 372) 1. It is almost incredible that I intend to write; however, this will be written for the sake of the truth, namely: having every desire, as much as possible, to talk more often with your rightness, when this opportunity to write to you opened, I did not rush to this unexpected profit, but hesitated and did not take advantage of the opportunity. So, the strange thing about this is that before I wanted this, but when it happened, I did not accept it. The reason is that I am ashamed to admit to myself that every time I write not purely out of friendship, but to satisfy some need. But this also occurred to me (and I want you, having considered this, to no longer think that I am entering into an interview with you more out of benefits than out of friendship): a conversation with superiors should have some difference from a conversation with private people. It is not necessary to communicate equally with a doctor, and with the first person you meet, with a boss and with a private person, but you must use diligence to take advantage of something for yourself from the art of the first and from the power of the other. Therefore, just as those who walk in the sun are certainly followed by a shadow, even if they themselves do not want it, so a conversation with leaders is accompanied, as if by some additional benefit, by helping people who suffer. So, let the first reason for the letter be the very greeting to your generosity; This should be considered the good content of the letter, even if there was no other excuse to write. And this is my greeting to you, most excellent: may you keep 391 throughout your life, ascending from one position of authority to another and beneficently patronizing this or that other! Such benevolence has already become a habit for me, and those who, albeit somewhat, have learned from experience your virtuous ability to govern, also owe it to you. 2. Following your goodwill, accept the request for this pitiful old man, whom the tsar’s charter exempted from public positions, or better yet, to whom, even before the tsar, nature itself gave the necessary exemption from business. But you yourself confirmed the mercy shown from above out of respect for nature and, as it seems to me, out of prudence for the good of the people, so that a person who is already out of his mind in his years would not endanger the common cause. But why are you, wonderful one (ὦ ϑαυμάσιε), in another way, without noticing it, again bringing him to the middle 392? For having ordered his grandson, who is not yet four years old, to participate in the municipal meeting, what else are you doing but introducing the old man in the person of the grandson again into public affairs? But now I ask you to have mercy on both ages and dismiss both, out of pity, befitting both. For one did not see or know his parents, but was brought into this life by someone else’s hands, still in swaddling clothes, left an orphan without a father or mother; and the other remains alive for so long that not a single kind of misfortune has escaped him: he saw the premature death of his son, he saw a house left without heirs; and now, if you yourself do not come up with something worthy of your philanthropy, he will see that this joy of childlessness has turned for him into the source of a thousand disasters - because the young man will not be included in the advisers, will not collect taxes, nor will he prepare the warriors' living supplies, but of necessity 393 the gray hair of the poor old man will again be covered with shame. So, show mercy in accordance with the laws and in accordance with nature, commanding one to be in peace until manhood, and the other to await death on his bed. And let others be dissuaded by the continuity of affairs and the urgency of need. For it is not your habit to either ignore the unfortunate, or not show respect for the laws, or not show mercy to your asking friends, even if people overwhelm you with things to do. 85. About what one should not swear (81) St. Basil, who often suggested in general meetings and in private conversations that tax collectors should not force villagers to take oaths 394, calls for the same in writing. (Written in 372) And at every meeting I do not cease to testify, and in private during meetings I say the same thing, so that when collecting public taxes, the collectors do not force the villagers to take oaths. All that remained was to testify in writing before God and people about the same thing, namely, that you need to stop and not cause death to human souls, but to come up with some other methods of punishment and to do this mercy to people so that their souls are unharmed. I am writing to you about this not because you need verbal admonition (you also have your own motives to fear the Lord), but so that everyone who is in your dependence will learn from you not to irritate the Holy One 395 and in a forbidden matter not to bring themselves to indifference towards Him through a bad habit. For they have no use for oaths or for the exactions [taxes] themselves, but in their souls they give place to evil recognized by all. As soon as people learn to break an oath, they are no longer in a hurry to pay what is due, but they think that the oath was invented for them as a tool of deception and as an excuse to delay payment. So, either a quick reward from the Lord will befall the perjurers and there will be no one to fulfill what is required, because those subject to judgment have already been destroyed by punishment, or the Lord, out of His long-suffering, delays punishment, and, as I said before, those who have experienced the patience of the Lord despise the goodness of the Lord. Let them not break the laws in vain and irritate God against themselves. We have said what should be said: the disobedient will see it. 86. To the ruler of the region (82) He asks that the very same people who plundered him return the grain supply to Presbyter Dorotheus. (Written in 372) I know that your honorability has the greatest and first concern - to satisfy justice by all means, and the second is to do good to friends and protect those who come under the protection of your high mind (τῆς σῆς μεγαλονοίας). In the present case it all came together. The matter for which I make a request is both fair and pleasant to me, which you have been honored to count among your friends, and it cannot be denied to those who call upon your firmness for help in what they have endured. The grain supply, which was necessary to support the life of the beloved brother Dorotheus, was stolen by some of those who had control of public affairs in Viris, reaching this violence either on their own, or at the suggestion of others. However, in no case is their action excusable. Who commits less injustice: the one who is bad in himself, or the one who serves the malice of others? For those who have been offended, the harm is the same. I ask that Dorotheus receive from those who took it, and that they are not allowed to lay the blame for their daring act on others. And to the extent that it is important to avoid need from a lack of bread, to that extent we will appreciate the mercy of your honor, if you deign to grant it. Applying for the same matter. It’s amazing to me how, through your mediation, they dared to treat the co-presbyter so badly that they robbed him of the only allowance he had for food (ἀφοϱμὴν τοῦ βίου). And what’s worse, those who dared to do this lay the blame for what they did on you, who should not have allowed such things, but, on the contrary, prevented with all your might, so that, if possible, they would not do this to anyone, otherwise, at least to the elders and to those of them who are of one mind with us and follow the same path of piety. Therefore, if you care at all about our peace of mind, try to quickly correct what has been done. For with God’s help you can do this, and even more, if you want. I also wrote to the mayor of the local city, so that if they themselves do not want to do justice, then they would be forced to do so, prompting them through the courts. He asks to defer the payment of the collected money from the city or to send an incomplete amount to the treasury until the time comes. (Written in 372) Your honorability knows more than anyone the difficulty in collecting reserve gold 397. We do not yet have another witness of our poverty like you, who, out of great philanthropy, was compassionate towards us, has hitherto acted as condescendingly as possible and has never been driven out of the meek state of his morals by fear of higher authorities. So, since we still have a few gold left to contribute from the total amount, and this needs to be collected through a pool, to which the whole city was invited, we ask your indulgence to extend the period for us a little in order to let those living outside the city know about this; for, as you yourself know, many of those on salary live in villages. Therefore, if it is possible to send money in a quantity other than 398 liters, as we have left to deposit, then we ask you to do this, and the rest will be sent later. If it is absolutely necessary to send everything to the treasury at once, then - as I asked at the beginning - give us a longer period. 89. To Meletius, Archbishop of Antioch 399 (85) Expressing his desire to see Meletius, he asks for his prayers for himself through Dorotheus, who is sent to the West with letters that he allows Meletius to write. He informs about himself, to which of the Westerners he has already written; reminds Meletius that they must begin to communicate with Athanasius. (Written in 372) 1. The good God, opening opportunities for us to greet your honorability, quenches the impetuosity of our desire. For He Himself is a witness how much we desire to see your face and enjoy your kind and soul-helping teaching. And now I instruct the most reverent and zealous brother, co-deacon Dorotheus 400, who is coming to you, to ask you first of all to pray for me, so that I will not be a stumbling block for the people and an obstacle to your prayers to appease the Lord. And then I remind you that it is your good pleasure to arrange everything through the mentioned brother. And if you have to write about something to the Westerners, since the letters must necessarily be delivered to them by one of ours, make them write these letters in your words. For I, having met with Deacon Savin, who was sent to us by the Westerners, wrote to the Illyrian, also to the Italian and Gallic bishops and to some of those who wrote to me often. And decency requires that someone sent from the general meeting deliver them the second letters, which you yourself order to be written. 2. And about the most venerable Bishop Athanasius, I remind you of your perfect wisdom, who knows this matter in detail, that my letter cannot have success and produce anything useful unless in some way you offer him that communication into which you were then slow to accept him. For they say: he himself is very inclined to enter into an alliance with us and, if possible, get closer to us, but he is upset that even then he was released without being accepted into fellowship, and to this day his promises remain unfulfilled 401. And what is happening in the East, of course, has not escaped your ears and your piety; The mentioned brother will recount everything in more detail on his own behalf. Deign to send it soon after Easter, because he is expecting answers from Samosat. Accept his zeal and, strengthened by prayers, go to the task ahead. 90. To the most holy brothers and bishops in the West (86) Describes the joy with which the messages of Western bishops and Savin, who delivered them, were received in the East; expresses his hope for the help of Western Christians, and for this he depicts the disasters of the Eastern Church; Finally, it testifies to the consent of the Eastern to everything that is done by the Western on the basis of the rules. (Written in 372 402) 1. The good God, who always combines consolation with sorrows, even now, with many illnesses, has given us to find considerable certain consolation in the letters that our most honorable father, Bishop Athanasius, sent to us, having received them from your love of truth, and which contain evidence of sound faith and proof of your inviolable unanimity and unanimity, revealing to us that shepherds follow in the footsteps of their fathers and shepherd the people of the Lord wisely. All this made us so happy that it put an end to our despondency and produced some short-term relief in our souls 403, despite the sad state of affairs in which we are now. The Lord gave us even greater consolation through our son, the most reverent Sodeacon Savin, who, having thoroughly recounted what is good about you, nourished our souls and, having learned our deeds from experience, will clearly inform you, so that first of all you would enter into the feat of fervent and diligent prayer to the Lord for us, and then do not refuse to give the possible consolation on your part to the distressed churches. For the affairs here are in difficulty, most honorable brethren; and with the constant attacks of opponents, like some ship in the middle of the sea that is crushed one after another by successive blows of the waves, the Church becomes exhausted, unless the goodness of the Lord soon visits it. Therefore, just as we consider your mutual like-mindedness and unity to be our own good, we also ask you to show compassion for our divisions and not to separate us from you because we are distant from you by location 404, but to accept us into the harmonious composition of a single body, because we are united with you by communion in the Spirit. 2. And our disasters are known, even if we do not talk about them, because they have already announced the whole universe. The teachings of the fathers are neglected, the apostolic traditions are despised; in churches the power of invention of innovators is received; people only talk cunningly, and do not theologize (τεχνολογοῦσι, οὐ ϑεολογοῦσιν); worldly wisdom takes precedence, rejecting the praise of the Cross (cf. 1 Cor. 20-24); the shepherds are expelled, and in their place they are brought in by the shepherds, scattering the flock of Christ (Acts 20:29); the houses of worship stand empty without those present, and the deserts are filled with mourners; the elders complain, comparing the ancient with the present, and even more worthy of regret are the young men who do not know what they are deprived of. This is enough to move those who are taught the love of Christ to compassion; but the description, compared with the very reality of affairs, in many ways does not reach their full depiction. So, if there is any consolation of love, if there is any communion of the Spirit, if there is any compassion of pity, then move to our help, accept zeal for piety and deliver us from this storm. And let us boldly speak this good proclamation 405 (τὸ ἀγαϑὸν ἐϰεῖνο ϰήϱυγμα) of the fathers, overthrowing the evil heresy of Arius, and edifying the churches with sound teaching, according to which the Son is confessed to be of one substance with the Father and the Holy Spirit equally counted and worshiped (ὁμοτίμως συναϱιϑμεῖταί τε ϰαὶ συλλατϱεύεται), so that what the Lord has given you both the boldness to defend the truth and the boasting of confession The Divine and saving Trinity, the same ones were given to us through your prayers and your assistance. And the above-mentioned codeacon himself will retell the details to your love. We agreed to everything that was done by your honour, on the basis of the rules, approving your apostolic zeal for Orthodoxy. 91. To Valerian, Bishop of Illyria 406 (87) Responding to the letter received with Savin, through him he asks to pray for the Church, which is in misery in the East from the Arians, and expresses his hope that the Westerners will serve to renew the sound faith in the East, in order to thereby reward for the benefits they received from the East. (Written in 372) Thanks be to the Lord, who allows us to see in your purity the fruit of ancient love 407 (ἀϱχαίας ἀγάπης ϰαϱπόν)! So far removed from us in body, you brought yourself into contact with us through writing and, declaring us with your spiritual and holy love, created in our souls some kind of inexpressible affection for you. For in fact we have learned the power of the parable, that like cold water for a thirsty soul, so is good news from afar (cf. Proverbs 25:25). We have a strong thirst for love, most honorable brother. And the reason for this is obvious: because because of the increase of iniquity, the love of many has dried up (cf. Matt. 24:12). Therefore, the letter seemed to us to be worth a great price, and we repay you for it with the same reverent co-deacon and our brother Savin, through whom we notify you about ourselves and ask you to stay awake in prayers for us, that the Holy God may grant silence and silence to these affairs over time, and may He rebuke this wind and sea (see Matt. 8:26) in order to get rid of this unrest and the confusion in which we are now, constantly awaiting complete drowning. But this is also a great gift to us from the Lord in our present situation, when we hear that you are in exact agreement and unity among yourself and that the preaching of piety is being preached without hindrance. For unless the time of this world has already concluded and there are still days of human life remaining, then it is necessary that you once renew faith in the East and that at the right time you reward the East for the benefits that you received from it. For here the healthy part of Christians, defending the piety of the fathers, is very exhausted; the devil with his cunning 408 (ἐν τῇ ἑαυτοῦ μεϑοδείᾳ) shocked her, repeatedly and variously attacking her with his intrigues. But through your prayers, those who love the Lord, may the evil and deceiving heresy of Aryan malice be extinguished, and may the good teaching of our fathers, gathered in Nicaea, shine forth, so that the Blessed Trinity may be given praise in accordance with saving Baptism. 92. To the Italian and Gallic bishops (88) On behalf of the Eastern bishops, who not only find consolation in the story of their disasters, but also cherish the hope that the Western ones, having learned from Savin about the affairs in the East, will come to their aid, depicts the disasters of the Eastern churches and asks the bishops to hasten with their assistance to the cause of the Church. (Written in 372) 1. To the most God-loving and most reverend brethren, concelebrants in Italy and Galia, bishops of one accord, Meletius, Eusebius, Basil, Vassus, Gregory, Pelagius, Paul, Anthimus, Theodotus, Beth, Abraham, Jovinus, Zenon, Theodoret, Marcian, Varach, Abrahamius, Livanius, Thalassius, Josephus, Voif, Iatrius, Theodotus, Eustathius, Barsuma, John, Khosroes, Josakes, Narses, Maris, Gregory, Daphne wish to rejoice in the Lord 409. Even a sigh, often emanating from the depths of the heart, brings some relief to sick souls, and sometimes even a shed tear dissipates most of the sorrow. And for us to express our sufferings before your love brings more consolation than sighs and tears, we are even cherished by some good hope that if we express our sorrows to you, then perhaps we will arouse you to provide us with the help that the Eastern Churches have long expected from you, but have not yet received - of course, because God, wisely disposing of our affairs according to the invisible courts of His truth, arranged so that we would struggle longer with these temptations. For you, most honorable brethren, are not ignorant of our deeds, of which rumor has reached the extremes of the universe, and you are not devoid of compassion for the brethren who are of one mind with you, being disciples of the apostle, who teaches that love for one's neighbor is the fulfillment of the law (Rom. 13:10). But, as I said, your desire was restrained by the righteous judgment of God, which continues the time of fulfillment of the sorrow imposed on us for our sins. But now, at least, we ask you to be aroused by zeal for the truth and compassion for us, when you learned everything that hitherto escaped your hearing from our most reverent brother, Sodeacon Savin, who can tell you on his own behalf what is not included in the letter. Through him we ask you to put on the womb of generosity (Col. 3:12), put aside all delay, take upon yourself the labor of love and not take into account the distance of the journey, or domestic idleness, or other human obstacles. 2. The pitiful state of the Church in the era of the life of St. Vasily Those who acquired power through people became slaves of those who showed them mercy. Not one church is in danger, not even two or three churches are exposed to this cruel storm: almost from the borders of Illyricum to Thebaid, a malicious heresy is raging, the evil seeds of which, first thrown by the evil Arius, deeply rooted by many who after Arius diligently cultivated wickedness, have now sprouted pernicious fruits. The dogmas of piety are perverted, the statutes of the Church are violated; the lust of people who do not fear the Lord rushes for positions of authority, and chairmanship is already openly offered as a reward for wickedness 410; Therefore, whoever uttered more serious blasphemies is chosen over others to be bishop among the people; priestly dignity was lost; There are few people who shepherd the flock of the Lord wisely: ambitious people constantly spend what is saved for the poor on their own pleasures and on giving gifts; the exact fulfillment of church rules is not visible (ϰανόνων ἀϰϱίβεια); there has become a lot of freedom to sin, for those who reach the authorities through human disposition 411 (σπουδαῖς ἀνϑϱωπίναις) in gratitude for this very disposition repay by allowing everything for the pleasure of those who sin. Truthful justice has perished; everyone walks according to the will of his heart; vice knows no limits; the people do not listen to admonitions; the primates lack boldness, because those who acquired power through people became slaves of those who showed them mercy. Others have already invented a weapon for internecine warfare, namely the defense of Orthodoxy, and, covering up personal hostility 412, they pretend that they are fighting for piety. And others, deflecting accusations of the most vile deeds, drive the people into a frenzy, encouraging them to mutual disputes in order to cover up their bad state with common disasters. Therefore, this warfare is irreconcilable; those who have done evil fear the common world, because it will reveal their secret shame 413 (cf. 2 Cor. 4:2). Beyond this, the unbelievers laugh, those of little faith waver; faith is unreliable 414 (ἀμφίβολος), ignorance spills into souls, because those who maliciously distort the teaching are counterfeited as the truth. The lips of the pious are silent, every blasphemous tongue is loosed, the holy is profaned; sensible people among the people flee from houses of worship as from schools of wickedness and through the deserts, with lamentations and tears, raise their hands to the Heavenly Lord. Of course, it has reached you as well what is happening in most cities; the people, with their wives, children and even elders, outside the city walls, in the open air, perform prayers, enduring suffering from bad weather with great patience 415 and waiting for help from the Lord. 3. What kind of crying is appropriate for these disasters? What sources of tears will be sufficient for so many misfortunes? So, while some, apparently, have not yet fallen, while a trace of the previous dispensation is still preserved, 416 before the complete collapse befalls the church, hurry to us, hurry already, to her! We ask you, most sincere brothers, give your hand to those who have fallen on their knees. May your brotherly compassion rise towards us, may tears of compassion be shed! Do not neglect the fact that half the universe is immersed in delusion. Do not allow the faith of those for whom it originally shone to fade away. And what you should do to improve things and how to show compassion for those who mourn, this, no doubt, does not need to be taught to you, but the Holy Spirit Himself will inspire this in you. However, let’s say that haste in saving those who remained and the arrival of a large number of brethren are needed, so that those who arrived form a complete Council and, in order to improve matters, have [full] confidence not only in the importance of those who sent, but also in their number. Let them renew the confession of faith drawn up by our fathers at Nicaea, drive out heresy, offer a word of peace to the churches, bringing to unanimity those who think alike. For, of course, what is most worthy of regret is that what is apparently healthy is divided into itself, and we are in distress, apparently similar to what Jerusalem was previously in during the siege of Vespasian. For the Jerusalemites were both oppressed by an external war, and at the same time destroyed by the internal rebellion of their fellow tribesmen. And in our country, in addition to the open warfare of heretics, the warfare raised by those who are recognized as Orthodox has brought the churches to extreme exhaustion. That is why we have a special need for your help, so that those who profess the Apostolic Faith, having ceased the schisms they have invented among themselves, finally submit to the authority of the Church, and the Body of Christ becomes perfect, being again brought into wholeness by all members, and not only do we extol the blessings seen in others, as we do now, but also in ourselves we see the churches having received the glory of ancient Orthodoxy. For truly worthy of the highest blessing is the ability granted from the Lord to your piety to distinguish between the counterfeit from the real 417 and the pure, and to preach without any deviation the faith of the fathers, which we accepted and recognize as depicted by the marks taken from the apostles, in agreement with it and with everything that is stated according to the rules and regulations in the Council Epistle 418. 93. To Caesarea, the wife of a patrician, about communion (89) Approving the daily communion of the Holy Mysteries, he informs that in Caesarea the Eucharist is celebrated four times a week, and answers the question whether it is permissible for the laity to commune from their own hands at home. (Written around 372) It is good and beneficial to commune and accept the Holy Body and Blood of Christ every day, because Christ Himself clearly says: whoever eats My flesh and drinks My blood will have eternal life (John 6:54). For who doubts that to constantly be a partaker of life means nothing more than to live in a variety of ways (ζῆν πολλαχῶς)? However, we receive communion four times every week: on the Lord’s Day 419, on Wednesday, on Friday and on Saturday; also on other days, if there is a commemoration of a saint 420. And what is not at all dangerous, if during persecution, in the absence of a priest or official (ἱεϱέως ἢ λειτουϱγοῦ), it becomes necessary to take Communion with one’s own hand, it would be unnecessary to prove this, because long-standing custom confirms this by deed itself. For all monks living in deserts where there is no priest, keeping Communion in the house, commune to themselves. And in Alexandria and Egypt, every baptized layman, for the most part, has Communion in his home and receives communion of his own accord when he wants. For, when the priest has once performed and taught the Sacrifice, having accepted it as a whole (ὡς ὅλην ὁμοῦ), receiving communion daily, he must rightly believe that he is receiving and receiving communion from the one who taught it. For in the Church, too, the priest teaches a portion, and the one who receives it holds it with full right and thus brings it to his lips with his own hand. Therefore, there is only one force, whether someone accepts from the priest one part or many parts at once 421. 94. To Elijah, the ruler of the region (90) St. Basil, accused before the government of huge buildings and something else, is justified in the first place, that these buildings are generally useful 422, they serve as decoration for the city and were not begun without the will of the emperor, and he postpones justification in everything else until his date with the ruler, whom he advises to imitate Alexander. (Written in 372) I myself was planning to go to your honour, so that if I did not come, the slanderers would not take advantage of me. But since I was hampered by a physical illness, which attacked me much more strongly than usual, it was necessary to write. Having seen you, wonderful man, for the last time, I had the intention of informing your prudence about all my everyday affairs, I also had the intention of telling a word about the churches, so that after this there would be no room for slander. But he restrained himself, reasoning that it would be completely unnecessary and beyond measure arrogant for a person burdened with so many things to do, to place more worries besides the necessary ones. And at the same time (let the truth be told) I was afraid for another reason - so as not to come to the need to hurt your soul with mutual contradictions, which should, in pure reverence for God, receive the perfect reward for godliness. For, indeed, if I draw your attention to myself, then I will leave you little time for public affairs and will act like one who would burden the helmsman, who steers a newly equipped ship in a great storm, with an increase in cargo, when it would be necessary to reduce the luggage and, as much as possible, lighten the ship. Therefore, it seems to me, the great king, having learned that we had so many things to do, allowed us to manage ourselves in the churches. However, I would like to ask those who disturb your ear, which knows no deceit: why have public affairs become worse from us? What, greater or less in general affairs, has been injured by our government of the churches? Does anyone say: even this brings harm to the work that we erected a house of prayer for our God (οἶϰον εὐϰτήϱιον), magnificently constructed, and around it residential buildings: one, elegant in appearance, separated for the primate, others, below him, distributed in order to the servants of God; and these buildings are assigned for general use to you, the mayors, and those accompanying you. Who are we offending if we build shelters for wanderers who are here in passing and, due to weakness, need some kind of service, or if we provide doctors, pack animals, guides for their comfort, who need to calm them down? This must inevitably be followed by the arts, both necessary for life and those invented for the decent transmission of it; and other buildings adapted for work; that everything serves as an adornment to the city and turns into praise for our mayor, because this spreads good fame about him. You are not forced to rule over us because you alone have sufficient strength, by the greatness of your will, to restore what has fallen, to populate the uninhabited and, in a word, to transform deserts into cities. Therefore, what would be more appropriate: to expel and offend the one who assists in this, or to honor and love him? And do not think, most excellent one, that what I have said exists only in words. We have already started work, writing down what is needed for construction. And I said this in justification before the mayor. And that I should respond to the reproaches of people who love to bring complaints, and answer you as a Christian and a friend who cares about the opinion they have of me - now it is necessary to remain silent about this, because this exceeds the measure of writing and, moreover, it is unsafe to trust this to soulless letters. But so that before you see me, you are carried away by someone’s slander and are not forced to reduce your favor towards me in any way, act like Alexander 424. For they say about him that when they slandered one of his close associates, he opened one ear to the slanderer, and carefully closed the other with his hand, showing that those who intend to judge correctly should not be all of a sudden carried away by the preliminaries, 425 but preserve half of their hearing intact, in order to later listen to the justification of the absent one. 95. To Eusebius, Bishop of Samosata (91) St. Basil, invited by Meletius and Theodotus to a meeting with them, wrote about this with the deacon Theophrastus to Eusebius, and inviting him to a meeting. Since the deacon died without delivering the letter, he writes about the same thing a second time with Eustathius 33 days before the date appointed for their meeting. (Written in 372) Having long ago written to your honor, both about other matters and about our mutual meeting with you, I was deceived in my hopes, because the letter did not reach the hands of your honor. Blessed Deacon Theophrastus 426 took the letter from me when I, of necessity, went on some kind of detour, 427 but did not convey it to your piety, because he was overcome by an illness from which he died. That is why I am starting to write so late that there is no hope that, due to very cramped circumstances, there will be any benefit from this letter. The most God-loving Bishop Meletios and Theodotus 428 ordered me 429 to come to them, offering this meeting as a sign of love and wanting something to be somewhat corrected that is now causing grief. And the time for the meeting was set for me in the middle of the coming month of June, the location being the village of Fargham, famous for the glory of the martyrs and the large crowd of the Council they hold annually. Since I, who upon my return learned about the dormition of the blessed deacon and about the letter lying idle with me, had to indulge in restlessness, then, since I still had thirty-three days left, I hastily sent this letter to my most venerable brother and co-servant Eustathius, so that they would convey your dignity and again quickly bring an answer to me. For if it is possible or even pleasant for you to come there, I will too. And if not, then with my meeting, if God pleases, I will repay last year’s debt; If again due to my sins there is some obstacle, then I will postpone the visit to the bishops until another time. 96. To Sophronius, master (92) He depicts the loss Cappadocia suffered in the person of the ruler (probably Elijah) taken away from her due to slander, 430 and asks Sophronius to present him to the king and defend him before him. (Written in 372) Who loves the fatherland as much as you, who, along with your parents, honors the homeland that brought you into the world and raised you, you wish the best for the whole city in general, and, in particular, for everyone, you not only wish it, but also confirm your good wishes with your own deeds? For with God’s help you can do such things, and - oh, if, with such kindness of yours, you could do them as long as possible! However, even under you, our fatherland grew rich only in a dream. The care of him was entrusted to a man who, as those who know what we had in the old days say, has never had another equal boss. But 431 this man was soon taken away from him by the slander of people who turned the noble and unflattering disposition of this man into a reason for enmity against him and composed slander, hiding this from the ears of your perfection. That is why we all generally lament, having lost a leader who alone could restore our city, which had already bowed its knees, was a true guardian of truth, was accessible to the offended, terrible to criminals of the law, equally poor and rich, and, most importantly, returned its ancient honor to Christianity. And the fact that he was the most incorruptible person we know and did not do anything contrary to justice to please anyone, I pass in silence as the least of his other virtues. It is true that I testify to this, having missed the proper time, consoling myself, like those singing alone 432 (οἱ μονῳδοῦντες), and not bringing any benefit to the cause. However, it is also useful that the memory of this man will remain in your great soul and you will be grateful to him as a benefactor of your fatherland, and if someone who is irritated by the fact that he was not preferred to justice 433 begins to attack him, you will intercede and defend, making it clear to everyone that you consider this person to be yours, a sufficient reason for such recognition, considering a good testimony about him and a valid experience that exceeds the measure of time; because what another would not have done in many years, he accomplished in a short time. And sufficient mercy for us and sufficient consolation for what has befallen us is if you present him to the king and destroy the slander brought against him. Imagine that the whole fatherland is telling you this in my voice alone; and this is the common desire of all, that with the assistance of your perfection, something favorable for this person 434 should happen. 97. To the council-giving meeting of 435 in Tian (93) He expresses his zeal for maintaining peace and the discord that occurred with Anthimus on the occasion of the division of Cappadocia. (Written in 372) The importance of unanimity in the Church St. Basil: “Just to be worthy of the rewards promised to the peacemakers” Revealing the depths and declaring the counsels of the heart (1 Cor. 4:5), the Lord also gave to the humble an understanding of tricks that are incomprehensible, as some think. Therefore, nothing was hidden from us and nothing that we did remained hidden. But, however, we do not see or hear anything else except one thing - the world of God and what leads to it. Although others are strong, and great, and confident in themselves, I mean nothing, I’m worth nothing; why I will never take upon myself so much as to consider myself to have enough strength alone to overcome the difficulty of things on my own, but I firmly know that I have much more need for the assistance of each of the brethren than how much one hand needs the help of the other; because by the very structure of our body the Lord taught us the need for communication. For when I examine these very members of mine and see that not a single one is sufficient in itself for action, then can I think that I in myself am sufficient for carrying out the affairs of life? The leg would not walk firmly if the other leg did not support the body along with it; the eye would not see correctly if it did not have another as an accomplice and, not in agreement with him, directed at visible objects. Or rather, hearing, perceiving sounds in both ways 436; you grasp a thing more tightly with the mutual assistance of your fingers 437. And in a word, I don’t see that any natural or free action is performed without the unanimity of those who belong to the same family, because prayer itself, when there is no agreement among those praying, is much more powerless than itself, and the Lord promised to be among two or three who call on Him in unanimity (see Matt. 18:20). But the Lord also took upon Himself the Economy itself, in order to pacify the blood of His Cross, whether on earth or in heaven (Col. 1:20). And for all this I wish to remain in peace for the rest of my days; I ask that my dormition be in peace. Therefore, for the sake of peace, I decided not to avoid any kind of work, not to refuse to say or do anything humiliating, not to take into account the distance of the journey, not to be afraid of any other worries, just to be worthy of the rewards promised to the peacemakers. If anyone follows my guidance in this, then this is the best of all, and constitutes the end of my desires. And if someone pulls in the opposite direction, then even in this case I will not deviate from my decision. But on the day of reward, everyone will know for themselves the fruits of their work. 98. To Eusebius, Bishop of Samosata (94) He explains why he postponed his trip to Nikopol, when and why he intends to be there and in Samosata, and also why he needs a meeting with the bishops of the second Cappadocia; describes his meeting with Eustathius; apologizes for not delivering letters from bishops to Eusebius; expresses his desire that St. Gregory of Nazianzus was a bishop; informs about Palmatia, calls Eusebius to come to him. (Written in 372 438) 1. With all my desire to be in Nikopol, upon receiving a letter from your reverence refusing to come there, my desire weakened and suddenly all my ailments reminded me of themselves. And the small zeal of those who called came to mind, because, having made me an initial invitation through the most venerable brother Hellenius 439, who equalizes taxes in Nazianza (τοῦ ἐξισοῦντος Ναζιανζόν), they did not deign to send anyone to remind the same or to accompany me on the way. So, since, due to my sins, I am suspicious of them, I was afraid to darken the glory of their celebration in any way with my presence. For, together with your generosity, I will not refuse to enter into the struggle with great temptations, but without you I do not have sufficient strength to look straight into the face of small sorrow. Since I needed to see them on church business, I missed the time of the celebration, postponed the meeting until another calm and quiet time and decided it would be best, having arrived in Nikopol, to talk about church needs with the most God-loving Bishop Meletius 440 if he refuses to travel to Samosata. And if he doesn’t refuse, then I’ll set off with him, as soon as I receive notification about this from both of them, that is, he will send an answer to my letter about this (because I already wrote to him), and your piety will also answer. 2. I need to see the bishops of the second Cappadocia, who, after they began to be called belonging to another region, already considered that they had become foreign and foreign to me and did not even know me, as if they had never made acquaintance and had not spoken a single word to me. A meeting with the most venerable Bishop Eustathius was also expected, which I had with him. since many cried out against him, as if he had damaged something in the faith, I had a conversation with him and, with the help of God, found that he wisely adheres to every right teaching. The letters of the bishops were not delivered to your piety due to the fault of those who should have forwarded my letters; Yes, and I forgot about it, because the continuous worries were erased from my memory. To be respected out of place, but to bring respect to the place yourself As for Brother Gregory 441, I would also like him to rule the church in proportion to his strength; and such would be the whole Church gathered together 442 under the sun. But since this is impossible, let him be a bishop who is not respected locally, but who brings respect to the place. For in the true sense, he is great who is not only sufficient for great things, but with his strength makes even small things great. What should be done with Palmatius 443, who, after so many fraternal admonitions, still serves Maximus 444 in persecutions? However, even now they are not lazy to write to him, because both physical weakness 445 and household worries 446 do not allow them to see him. But know, most God-loving father, that our affairs have a great need for your presence and that you need to once again trouble your honest old age in order to support Cappadocia, which is already wavering and close to its fall. 99. To Terentius, committee 447 (95) He justifies himself in the fact that he could not give bishops to Armenia, as ordered by the emperor, and places the blame on Bishop Theodotus, who did not want to have communion with St. Vasily because of his communication with Eustathius, then lists what he did for the benefit of the Church of Armenia during his stay in Samosat. (Written in 372) 1. I made a lot of efforts to be obedient, at least in part, to both the royal decree and the friendly letter of your honor, as I am confident that every word and every thought of yours is filled with the right intention and good understanding; however, he could not bring his zealous desire into action. And the first and most certain reason for this is my sins (τὰ διαβήματα), which precede me everywhere and punctuate me at every step; the second reason is the alienation of the bishop from me, who was given to help me. For I don’t know what happened to our most venerable brother Theodotus 448, who at first promised to assist me in everything and diligently accompanied me from Gitas to Nicopolis, but as soon as he saw me in this city, he was so disgusted with me and was so afraid of my sins that he did not allow me with him to either morning or evening prayer, which he did regarding me, however, fairly and in accordance with my life, but without thinking about whether this is useful for the general condition of the churches. The reason for this is given to me by the fact that I accepted the most venerable Bishop Eustathius into communion. But that’s how it was for me. 2. Invited to the Council, which was convened by Brother Theodotus, and moved by love to obediently fulfill the invitation, so that our meeting would not be thought of as if we were meeting idlely and in vain, I tried to enter into an interview with the above-mentioned brother Eustathius. I confronted him with the accusations regarding faith brought against him by brother Theodotus and his entourage 449 and demanded: if he follows the right faith, then declare this to me so that I can be in communication with him; and if he is alien to us by faith, then he knows for sure that I will also be alien to him. So, we had a lot of speeches among ourselves; this whole day was spent in discussions about this; and when evening had already come, we parted without bringing our conversation to the desired end. The next day, starting the meeting again in the morning, they began to talk about the same thing; Brother Pimenius 450, the presbyter of Sebaste, had already joined us, and he strongly held his word against me. Thus, little by little I justified myself of what they thought to accuse me of, and I brought them to agree with what I demanded; and by the grace of the Lord it turned out that we did not disagree with each other even in the slightest. So, at almost nine o’clock we rose up to pray, giving thanks to the Lord, who gives that we think one thing and speak one thing! Moreover, I needed to take some kind of written confession from Eustathius, so that his consent would become known to his opponents and so that others would have sufficient proof of this man’s intentions. But for greater accuracy, I intended, having met with the brethren who were with Theodotus, to take from them a written statement of faith and offer it to the aforementioned Eustathius, in order to achieve both together - and Eustathius confessed the right faith, and the brethren were undoubtedly convinced, without any reason for contradiction, when Eustathius accepted their own proposals. However, before they found out what prompted me to the interview, those who were with Bishop Theodotus did not deign to invite me to the Council. I turned back half way, disheartened by the fact that my labors about the world of churches were becoming fruitless 452 (ἀτελεῖς). 3. After this, since there was an urgent need for me to go to Armenia, knowing the special character of Theodotus and wanting, with a witness worthy of faith, 453 both to justify myself in my action and to bring him out of doubt, I came to Gitasy - a village belonging to the most God-loving bishop Meletius, where this aforementioned Theodotus was with me. And thus, since he accused me of having a connection with Eustathius, I told there about the success of my interview 454, namely, that I found Eustathius to be of the same mind with them in everything. Theodotus claimed that Eustathius, having parted with me, renounced this unanimity and himself confirmed to his own disciples that regarding faith he did not agree with me on anything. I began to object to this; and look, my venerable one, aren’t the answers I made to this very fair and indisputable? I said: “Concluding by the constancy of this man in everything else, I am sure that he does not change his thoughts so easily and will not confess now and tomorrow deny what he himself said; This is a person who, even in something unimportant, avoids lies as something terrible; moreover, he will never want to resist the truth in subjects of such importance and so much affirmed by everyone. And if it happens that what you are divulging is true, then you must offer him a scripture containing a complete exposition of the 455 right faith. If I find that he expresses his consent in writing, then I will remain in communication with him. And if I notice that he’s avoiding this, then I’ll cut off all contact with him.” Since this speech was approved by Bishop Meletius and brother co-presbyter Diodorus (for he was also present), the most venerable brother Theodotus agreed there and, inviting me to come to Nikopol to visit his church, and, going to Satala, to take him as a companion, he left me in Gitasy. When I came to Nikopol, then I forgot what I had heard from me, and what I agreed to, and sent me away with those insults and dishonors that I described to you shortly before. 4. Therefore, O most venerable head, how was it possible to do something for me from what was prescribed and give bishops to Armenia - with such a disposition towards me as an accomplice in the entrusted matter, from whom I expected that with his help I would find capable people; because in his diocese there are reverent, intelligent men who know the language and have information about other properties of this people, known to me by name; but with the intention of keeping silent about them, so that this does not serve as an obstacle to Armenia using them, at least at another time? And now, in this state of affairs, 456 having reached Satal, by the grace of God, I, it seems, arranged everything else, reconciled the Armenian bishops and talked with them about what was necessary, so that they would put aside their usual indifference 457 and have sincere zeal for the churches of the Lord; and regarding the fact that in Armenia laws are being violated with such indifference, I gave them outlines of the rules (τύπους) on how they should apply their care. From the church in Satala I also received resolutions 458 with a request that I give them a bishop. I was also concerned about investigating the justice of the blasphemy spread about our brother Cyril, Bishop of Armenia; and by the grace of God I found that it was falsely put forward, due to the slander of his haters, which they openly admitted to me. It seems that I made the inhabitants of Satal quite favorable to him, and they no longer avoid communicating with him. If all this is of little importance and has no value, then I could not do anything more because of mutual, by the devil’s trick, I disagree with them. I should remain silent about this, so as not to seem to be divulging, which serves as a reproach for me. But since it is otherwise impossible to justify myself before your honor, I am forced to convey the whole truth as it was. 100. To Eusebius, Bishop of Samosata (96) Thanks for the letter he received from Eusebius near Armenia; expresses his long-standing desire to be in Samosat, despite his illness and many things to do; invites Eusebius to his place for the feast of St. Eupsychia (7th day [month] of September) for a general discussion about affairs, especially about what St. suffers. Vasily from the innocence of St. Gregory of Nyssa. (Written from Armenia in July or August 372) I looked at your letter of love to the country neighboring Armenia in the same way as sailors would look at a fire lit on the shore, visible at sea from afar, especially when the sea is still fierce from the winds. For the letter of your sedateness in itself contained a lot of comfort, and even more so, its pleasantness was enhanced by the circumstances of that time, about which, whatever they were and no matter how much they upset me, I will not say anything myself, having once decided to forget everything unpleasant forever; My co-deacon will tell your piety. Bodily soreness St. Basil the Great But my body completely refused to serve; I cannot bear even the slightest movement without pain. However, I pray that at least now, with the help of your prayers, it will be possible for me to fulfill my long-standing desire, even if this trip brought me into great difficulty, because the affairs of my church remained neglected for so long. But if God deigns, so that while I am still on earth, I see your piety in my church, then I will have truly good hopes for the future, as I am not completely deprived of the gifts of God. If this is possible, then I ask you to fulfill this during the Council, which we have annually on the approaching memory of the blessed martyr Eupsychius 459, on the seventh day of the month of September. For I have matters worthy of attention, requiring your assistance and concerning both the installation of bishops and the reasoning and consultation about what the simplicity of Gregory of Nyssa 460 is plotting against me, who convenes a Council in Ancyra and omits nothing to act contrary to me. Returning from Armenia, on the occasion of someone’s death, he consoles someone who is especially upset by this death. (Written in 372) The Cause of Sorrow for Christians Whoever sends the first letter should rightly want the content of the letter to be joyful. This would also be consistent with my disposition, because I wish everyone who has decided to live piously throughout their lives success in good things. But since the Lord, who disposes of our lives, in His ineffable wisdom, without a doubt, for our spiritual benefit, determined that it would happen that your life was made sorrowful, and that I, who was united with you by love according to God and learned about what happened to you from our brothers, was brought into compassion, it seemed to me necessary, if possible, to offer you consolation. Therefore, if it were possible to reach the place where your honor happens to live, then first of all I would do it. Since both bodily weakness and the many affairs that lie on me have turned even the journey that I am already making into great harm for our churches, I considered it best to visit your dignity in a letter, reminding you that the very sorrows, by the will of the Lord who visits us with them, happen to the servants of God not in vain, but for the purpose of experiencing through the experience of true love for the God who created us. For just as the struggles they endure during the struggle lead to crowns, so the testing of temptations leads Christians to perfection, if we accept the Lord’s orders for us with due patience and with all thanksgiving. Everything is governed by the goodness of the Lord The beginning of true life for those who live according to God Everything is controlled by the goodness of the Lord. Whatever happens to us, we should not take it as upsetting, even if in the present it sensitively touches our weakness. Although we do not know the laws according to which everything that happens to us is sent to us from the Lord for our good, we must be sure that what happened to us, without a doubt, is useful either to ourselves because of the reward for patience, or to the soul stolen from us, so that it, having delayed further in this life, will not become infected with the vice that has settled in the world. For if the hopes of Christians were limited to this life, then it would be fair to consider the early separation from the body regrettable. But if for those who live according to God, the beginning of true life is the release of the soul from these bodily bonds, then why should we grieve as those who have no hope (see 1 Thessalonians 4:13)? So, listen to my advice and do not fall under the weight of grief, but show that you are above it and do not succumb to it. 102. To the Satal citizens (98) Having sent Nikias with this letter, he notifies the inhabitants of Satala that, having heeded their requests and preferring their benefits to everything else, he appointed one of his relatives, very beloved by himself, his mother and the people, as bishop. (Written 372 461) Having respected your own requests and the requests of the entire people, I took upon myself the care of your church and promised you before the Lord, without lapse, to do for you everything in my power. That is why, according to what is written, he is forced to touch, as it were, the apple of his eye (Zechariah 2:8). So the excess of honor shown to you did not allow something else to come to my mind before what you asked, for example, kinship, a habit acquired from childhood towards this husband; on the contrary, having forgotten all my private family relations with him, not paying attention to the many lamentations with which my people will weep, deprived of his protection, not touched either by the tears of all his relatives, or by the grief of his elderly mother, who was supported only by his services, without respecting all these strong and numerous reasons, I had one thing in mind - to decorate your church with the rule of such a husband and to provide assistance to her, who was already bowing her knees from a long stay without boss and needed significant and strong leadership to get back on her feet. This is what I have done for you! But I also ask you to prove that you are not lower than our hopes and promises that I made to this husband, namely: that I sent him to my neighbors and friends and that each of you will wish to surpass every other in zeal and love for him. Be that as it may, show this wonderful competition and, with your special helpfulness, console his heart, so that he can forget his homeland, forget his relatives, forget the people, who are as attached to his patronage as a recently born baby is attached to his mother’s nipples. I sent Nicias to you ahead of time, 462 so that I would inform your honor about what has happened and that you would first celebrate the festival and bring thanks to the Lord, who was pleased through me to fulfill your desire. 103. To the inhabitants of Satala (99) He informs them that he has elected a bishop. (Written in 372) The Lord brought the requests of His people to fulfillment and, through my humility, gave them a shepherd worthy of this name and who does not waste 463 words like many, but also for you who love the right teaching and have chosen a life in accordance with the commandments of the Lord, capable of pleasing with abundance the name of the Lord, who has fulfilled it with His spiritual gifts. 104. To Modest, prefect 464 (100) Since during the new census the clergy in Cappadocia were subject to taxes, he asks Modest to exempt them from taxes, leaving this to the bishop’s own order. (Written in 372) This is one thing - to write to such a person - even if there was no other pretext, in itself, for people who understand 465 (τοῖς αἰσϑανομένοις) a very great honor; because conversations with men who are much superior to others bring very great celebrity to those worthy of these conversations. But I need to enter into communication with your lofty mind, because I am in fear for the whole fatherland. I ask you to accept this with meekness, as is in accordance with your character, and give a helping hand to my fatherland, which has already bowed its knees. And the matter I am asking about is of this kind. The old census did not impose taxes on those dedicated to our God, presbyters and deacons. But those who are carrying out the census now, because they did not receive orders from your high authority, were included in the census, with the exception of a few, who, by their very years, had the right to be released. Therefore, we ask you to leave us this monument of your good deed, so that for the next 466 time we will preserve a good memory of you, and, according to the ancient law of taxation, give us sacred servants. We ask that the exemption from taxes be made not to persons who are now in the priesthood (in this case this mercy will pass to their heirs, who, no doubt, will not all necessarily be worthy of the priesthood), but according to the model observed in the free census, to allow some general concession to the clergy, so that the administrators of churches can exempt from taxes everyone who has ever served. This will ensure your highness the immortal glory of good deeds, and will prepare many prayer books for the royal house, and will bring great benefit to the state itself; because we deliver this consolation - freedom from taxes - not to the clergy themselves, but to people who are constantly oppressed; and we do this of our own free will, as anyone can see. 105. To the deaconesses, daughters of the committee Terentius 467 (101) He expresses his regret that he did not meet with them in Samosat; praises their constancy in confessing the Holy Trinity; exhorts to observe this constancy and avoid communication and conversations with those who deny the deity of the Son or Spirit, promises to talk more extensively with them about faith at the first [next] meeting. (Written in the fall of 372) Arriving in Samosat, I hoped to meet with your decorum. And since I did not have a meeting with you, I did not suffer this loss with indifference, wondering whether it would ever be possible for me to be near your places again, or whether you would like to visit our side. But may this be done in the will of the Lord! Now, when I found out that my son Sophrony 468 was coming to you, I gladly handed him this letter, which will bring you greetings and open my thoughts; because, by the grace of God, I do not cease to remember you and thank the Lord for you, that you - good branches of good roots - bear fruit in good deeds and in the true sense - like crops among thorns (cf. Song 2:2); because, surrounded by such depravity of people who corrupt the word of truth, do not fall into deception, do not abandon the apostolic preaching of the faith and do not join the innovation that is now growing stronger - does not all this deserve to be given great thanks to God for this, and will not it justly earn you great praise? You believe in the Father and the Son and the Holy Spirit: do not give up this pledge entrusted to you - the Father, the beginning of everything; The Only Begotten Son, begotten of the Father, the True God, Perfect from the Perfect, the Living Image, showing in Himself the entire Father; The Holy Spirit, from Existing God, the Source of holiness, the life-giving Power, perfecting Grace, by which man is adopted by God and the mortal is made immortal, the Spirit who has unity with the Father and the Son in everything: in glory and in eternity, in power and kingdom, in dominion and Divinity, as the tradition of saving baptism testifies. But those who call either the Son or the Spirit a creature, or generally relegate the Spirit to a servile and servile rank, are far from the truth, and one must avoid communication with them, avoid their speeches, as if they were a poison deadly to souls. And if the Lord allows us to be together, I will expound to you more broadly the word about faith, so that with evidence from Scripture you will see both the strength of truth and the rottenness of heresy. During his journey, having met this virtuous warrior, he asks him to succeed in the love of God. (Written in 372) In military life it is possible to maintain the perfection of love for God During my journey, I was rewarded with much from the Lord, for which I must thank Him; but the greatest benefit for myself I recognize is the acquaintance with your honorability, bestowed upon me by the good Lord. For I recognized in you a person who proves that even in military life it is possible to preserve the perfection of love for God and that a Christian should be distinguished not by the cut of his dress, but by his spiritual disposition. And therefore, even then, with all my desire, I spent time with you, and now, as soon as I remember you, I enjoy the greatest joy. So, take heart and be strong, try to constantly nourish and increase your love for God, so that the abundance of the benefits given to you from Him will also increase. And what you remember about me, I have no need for any other proof, seeing the evidence of the deeds themselves. 107. To the widow Julitta (103) He informs Julitta, whom one cruel man 470, who promised to delay the collection [of the debt, now] is forcing to pay, that he wrote about her case both to him and to Helladius, who is close to the eparch, but did not dare to write to the iparch himself. (Written in 372) I was greatly saddened when I read in your nobility’s letter that you are again oppressed by the same needs. What to do with people who show such an unstable disposition, who say one thing today and another tomorrow and do not stick to their own words 471? If this man, after the promises made under me and under the former bishop, now, as if he had said nothing, shortens the term in this way, then it is clear that he has completely ceased to be ashamed of me. However, I wrote to him, convincing him and reminding him of my promises. I also wrote to Elladius, one of those close to the iparch, so that through him the iparch would learn about your case. For he did not consider it proper for himself to have courage before such a judge, because he had not even written to him about his own affairs and was afraid of incurring his disapproval, because great people, as you know, are easily irritated by such things. But if this is useful in any way, then you will achieve this through Helladius 472. He is a kind man, well disposed towards me, fears God and has great boldness before the ruler 473. The Saint 474 is able to deliver you from all sorrow, if only with a true and sincere heart you place your trust in Him. 108. To the trustee of the heirs of Julitta (104) He convinces this oppressor of Julitta to remember the promise he made. (Written in 372). I was surprised to hear that you, having forgotten your kind and befitting promises to your generosity, are now approaching this sister with the strongest and most persistent demand. I don’t know what to conclude from what is being said about you. I know your great generosity, according to the testimony of those who know you; I also remember your promises that you made in front of me and this man 475, assuring that although you are writing a short period of time, you are giving more time, because you intend to consider the necessity of the matter and have leniency towards the widow who is suddenly forced to give such a sum of money from home. Therefore, I cannot understand the reason why such a change occurred. But whatever she may be, I ask you, remembering your generosity and having before the eyes of the Lord, who rewards good intentions, to give the time that you promised to endure at the beginning, so that, having sold her things, she could pay the debt. I also clearly remember that you promised, as soon as you received the gold according to the terms, to transfer to the widow mentioned above all the contractual documents 476, both drawn up under the mayors and written privately. Cruelty blocks God's help in the future Therefore, I ask you, respect me, and acquire a great blessing from the Lord for yourself, remembering your promises, knowing that you, too, are a human being, and you yourself must wait for the time when you need God’s help, which you will block for yourself with your present cruelty. On the contrary, draw upon yourself the bounty of God, showing kindness and all condescension towards the needy. 109. To Helladius, committee 477 (105) In the case of the same widow Iulitta with the trustee of her heirs. (Written in 372) I really didn’t want to disturb your kindness, often resorting to the greatness of your power, so as not to give the thought that I was immoderately intoxicated with your friendship; however, necessity does not allow me to remain silent. At least, having taken pity and spiritually suffering for this sister, who is related to me, burdened with widowhood, preoccupied with the matter of her orphan son, when I saw that she was constrained beyond her strength by unbearable needs, I hastened to ask you to deign, as much as you can, to assist the person she sent to free her from further oppression, since she had already paid what she personally promised to pay in front of me. For the condition was that if she paid the debt itself, then the increase 479 would be forgiven. Now the trustee of her heirs intends to collect both the debt and the growth. So, since you know that the Lord recognizes the works of widows and orphans as His (Ps. 146:9), then try to apply your efforts to this matter, in the hope of rewarding us from God Himself. For I think that the condescension of the venerable bishop, having learned that the debt has been paid, will show compassion for this already pitiful and poor house, kneeling and not having the strength to withstand the attacks that threaten it from the outside. Therefore, I ask you to condescend to the need for which I have bothered you, and help the cause to the best of your ability, given by Christ to you, an honest and good-natured person who uses the gifts you have received for good. 110. To Modest 480, prefect (106) Taking advantage of the permission to write to this prefect, he intercedes for the inhabitants of Mount Taurus, so that the tax they pay with iron is reduced. (Written in 372) To the extent that you dedicate honor and freedom to me, by the meekness of your disposition you deign to condescend to me, to the same, or to an even greater extent, throughout my entire life I will pray to our good Lord for the increase of your glory. I have long wanted to write to you and enjoy the honor that you honor me with; but I was held back by respect for my high rank, and I was afraid not to convey to others the idea that I would inordinately revel in the freedom given to me. And now both the permission received from your incomparable highness 481 to write to you, and the need of the oppressed forced me to dare. So, if great people have any power of petition and small people, condescend, O wonderful man, to my request, with your philanthropic gesture, give deliverance to the pitiful villagers and order that the tax collected with iron from the inhabitants of the iron-rich Taurus becomes bearable and they are not suddenly suppressed, but can serve the state for a long time, which, as I am sure, is what your admirable philanthropy is most concerned about. 111. To Prefect Modest (107) Intercedes for a friend against whom complaints have been brought and whom the prefect demands to answer. (Written in 372) At another time, I would not have dared to disturb your highness, knowing how to know my limits and recognize authority over myself. But since he saw that his friend was in a dangerous situation, being called to account, he dared to give him this letter, so that, presenting it instead of an olive branch 482, he would find some kindness towards himself. Without a doubt, although I am not worth any attention, it is enough to have the most mediocre dignity to convince the most philanthropic of the prefects to show leniency towards me, and to save this person, if he has not sinned in anything, for the sake of the truth itself, and if he has sinned, to forgive for the sake of me, who asked for him. And what are the affairs here, who knows about this better than you, who see what is bad in everyone, and manage everything with wonderful foresight? 112. To the military leader Andronik (108) He intercedes for one person close to him, named Domitian, who, for his offense before Andronicus, bears the punishment of living in fear and disgrace, and convinces Andronicus not to increase this punishment. (Written in 372) 1. If my physical condition were such that I could comfortably withstand the journey and endure the winter troubles, I would not write, but I would go to your generosity, for two reasons: and to pay off the long-standing debt of promise (for I know that, having given my word to be in Sebastia and enjoy your perfection, although I came there, I did not have a meeting with you, arriving a little after your rightness), and, secondly, to replace myself the embassy that I had been slow to send to you until now, recognizing myself as too small to receive such a favor, and at the same time reasoning that neither a boss nor a private person, if you propose something in a letter, can be convinced of it as you can be assured by speaking to them personally; Moreover, it is not difficult to justify something else, to ask for something else, and to beg for mercy in another, while it is difficult to achieve this by letter. So, instead of all this, having put one thing - you, the divine head, and the fact that it is enough to tell you the thought that I have about the matter, and you will add the rest on your own - without delay I begin to fulfill it. 2. But you see what a circle I am making, slowing down and deflecting from you the explanation of the reason why I am speaking to you. This Domitian has long been close to me, even through his parents, and therefore is no different from his brother. Because why not tell the truth? But having learned the reason why he suffered this, I confessed that it was worth it for him to endure so much. For let not one of those who have offended your valor in anything small or great escape punishment! However, seeing that he lives in fear and disgrace and that his salvation depends on your sentence, I considered this punishment sufficient for him and ask you to judge him generously and at the same time humanely. For to take into one’s hands those who resist is characteristic of a courageous man and, in the literal sense, a leader; but to be supportive and meek towards those who have already been conquered is characteristic of a person who surpasses everyone in the height of prudence and meekness. Therefore, it is your will to show your great spirit over the same person in whatever way you please - both by revenge and by saving him. This measure of punishment is sufficient for Domitian - the fear of what is expected and the consciousness that he deserves to suffer. And I ask you not to add any new punishments to him. Consider the following: before us, many were complete masters over those who offended them, but not a single word about them passed on to posterity; and those who surpassed many in wisdom and put aside their anger, the immortal memory of them is passed on to all times. Let this also be added to the story about you! Give us, who wish to glorify your deeds, the opportunity to surpass the examples of philanthropy glorified in ancient times. Thus, they say that Croesus also put aside his anger at the son-killer, who gave himself up for execution, and the great Cyrus became a friend of this same Croesus after his victory over him. We will count you among them and, to the best of our ability, we will proclaim this, unless they recognize us as too small a herald of the valor of such a man. 3. The one who gives mercy receives more mercy than the one who receives it. But above all, it is necessary to say that when we punish those who have committed any injustice, then we do not mean what has already been done (for in what way has what been done become undone?), but so that either those who committed injustice themselves will become better in the future, or serve as an example of prudence for others. And no one will say that in the present case both did not take place; for Domitian himself will remember this, even after death, and others, I think, looking at him, are ready to die of fear. Therefore, by adding something to the punishment, let us convey to ourselves the idea that we are satisfying our own anger; and I am ready to assert that in your reasoning it is difficult to imagine that this could be fair; and nothing would have made me utter such a word if I had not noticed that more mercy is received by the one who shows mercy than by those who receive it. For not a small number of people will become aware of the generosity of your character. All Cappadocians look carefully to the future; and I would like this to be included among the other good qualities that you have. But I hesitate to finish the letter, reasoning that what I have not said will cause harm to me. However, I will add one thing: Domitian, having letters from many interceding for him, preferred my letter to everyone, I don’t know from what, concluding that I have some significance for your perfection. Therefore, so that he would not be deceived in the hopes he had for me, and I would have something to boast about before those here, deign, incomparable lord, to bow down to the petition. Without a doubt, you reason about human affairs no worse than anyone who has hitherto been wise, and you know what a wonderful treasure he has in store for himself who helps everyone in need. 113. To the elders in Tarsus (109) In the difficult state of the Church, he considers it useful to treat the weak brethren condescendingly and to demand from those who want unity only that they profess the Nicene faith and not call the Holy Spirit a creature, and not even have communion with those who call it. (Written in 372) Having met this man, I brought great thanks to the Holy God, who consoled me with his presence in many sorrows, and through him showed your love in all clarity. For from the disposition of one man I recognized the zeal for the truth of almost all of you. Therefore, what we talked about in private, he himself will tell you about, but what your love needs to learn from me is as follows. Circumstances strongly suggest that the churches will decline; and it’s been a long time since I learned this. But the building of the Church, the correction of errors, compassion for weak brethren, patronage of those who adhere to sound teaching - there is no such thing at all. There is not even any manual that can heal an already intensified illness, or warn against an expected illness. And in general, the state of the Church (I will use a clear example, although, apparently, low) is already like old clothes, which, in any case, easily tear and cannot return to their original strength. And at such a time, great care and much care are required in order to provide any benefit to the churches. The blessing will be the union of what was previously divided; and union will follow if we agree to condescend to the weak in that which will not harm our souls. So, since many lips are opened against the Holy Spirit and many tongues are sharpened in blasphemy against Him, I ask you, as far as possible, reduce those who blaspheme to a small number, and those who do not call the Holy Spirit a creature, receive them into fellowship, so that only the blasphemers remain and they either, being ashamed, return to the truth, or, remaining in sin, due to their small number, lose the trust of others. We do not demand anything more, but only offer the brethren who wish to unite with us the Nicene faith, and if they agree to it, then we demand that they not call the Holy Spirit a creature and not have communion with those who name it. Apart from this, I agree not to demand anything. For I am confident that through their long-term communication with us and through unquestioning exercise in the dogmas of faith, even if it were necessary to add something for greater clarity, the Lord will give it, He who works all things together for good to those who love Him (Rom. 8:28). 114. To Cyriacus, who lives in Tarsus 483 (110) On the occasion of a disagreement that arose among the clergy, Tarsus assures Cyriacus that the world will be restored if he accepts the Nicene Confession of Faith, without canceling a single saying, adds to this confession that the Holy Spirit is not a creature, and stops communicating with those who call the Holy Spirit a creature. (Written around 372) What good is the world - is it necessary to talk about this to the sons of the world? since this great, wonderful and desired good of all who love the Lord is already in danger of being converted into one bare name, because with the increase of iniquity the love of many has grown cold (see Matt. 24:12), then I think that those who sincerely and truly work for the Lord need to make the only effort to bring again to the unity of the church, so many times and diversely (see Heb. 1:1) divided among themselves. And I, who intend to do this, of course, would be unfair to blame for not taking on my own business. Nothing is more characteristic of a Christian than to be a peacemaker (see Matt. 5:9); For this, the Lord promised us His greatest reward. Therefore, having met with the brethren and noticing their great brotherly love and goodwill towards us, and even more love of Christ, accuracy and firmness in the faith, as well as the fact that they make a lot of effort about both - and not to separate from your love, and not to change their sound faith, I approved of their good will and write to your dignity, with all love begging you to have them in sincere unity as participants in all church deeds, and also vouched for them for your love of truth and for your readiness, by the grace of God, in zeal for the truth in everything that must be suffered for the word of truth. Council of Nicaea: “By unquestioning consent and not without the inspiration of the Holy Spirit” And as I assure myself, you are not disgusted, and the brethren mentioned above are sufficiently convinced of the following: confess the faith set forth by our fathers who met at Nicaea, and do not reject any of the Nicene sayings, but know that three hundred and eighteen fathers spoke this with unquestioning consent and not without the inspiration of the Holy Spirit; add to this faith also the fact that the Holy Spirit should not be called a creature and have fellowship with those who call Him so that the Church of God is pure and does not have any tares mixed in it. When this satisfaction is given to them by your mercy, then they too will be ready to show you decent obedience. For I myself guarantee for this part of the brethren that they will not contradict anything, but will show you their decency in every abundance, as soon as your perfection will readily yield this one thing to them, which is what they are striving for. 115. To Simplicia, the heretic 484 (111) He admonishes this angry woman that generosity when justice is violated does not bring any benefit; advises her not to teach the bishop, but to remember the Judgment of God, at which the witnesses will not be slaves and eunuchs. (Written around 372) A valuable sacrifice - a pious and righteous disposition of the soul People foolishly hate the good and love the bad. That’s why I myself hold my tongue, suppressing the offense by keeping silent about the insults inflicted on me. But I wait for the Heavenly Judge, who knows how at the end he will take revenge for all malice. Let someone else sprinkle money more generously than sand, but by trampling justice, he harms the soul; because God, as I think, always seeks sacrifice, not as having a need for it, but accepting a pious and righteous disposition [of the soul] as a valuable sacrifice. When someone tramples on himself with negligence, then the Lord counts his prayers as unclean. Therefore, remember the last day 485 for yourself, but don’t teach me, if you wish. I know more than you and am not drowned out by so many internal thorns; I do not mix ten times as many vices with the small number of good qualities. You aroused lizards and toads against me - animals, of course, spring 486, but nevertheless unclean. But a bird will come from above and devour them. I will give the answer, but not as you think, but as God Himself judges. If there is a need for witnesses, then it will not be slaves, not dishonest and pathetic eunuchs - this is a race of neither husbands nor wives, people who are misogynistic, envious, serve for a vile price, irritable, pampered, enslaved to the belly, gold-loving, cruel, ready to cry for a tasty morsel, fickle, stingy, taking everything, insatiable, furious and jealous; and what else can I say? People condemned from birth to distortion. Therefore, how can those who have crooked legs have right thoughts? They are chaste, but without reward for this, because iron made them chaste; they indulge in fury, but fruitlessly, due to their own vileness. They will not become witnesses at the Judgment, but the eyes of the righteous and the eyes of perfect men will testify, who will then see what they now look at with one mind. Having learned that Firmin 487, leaving his ascetic life, entered military service, in imitation of his grandfather, deviates him from this intention. (Written around 372) And your letters are rare and brief, because you are either too lazy to write, or you have in mind to avoid satiety, which is the consequence of many, or you even accustom yourself to brevity in words. But for me your letters are not enough; even though they were much more abundant, they would not satisfy the desire, because I would like to know everything about you in detail. What is your physical condition? How do you keep up with asceticism? Do you stick to what you decided on at the beginning, or did you come up with something else, adapting your disposition to the circumstances you encountered? Therefore, if you remain the same, then I do not require extensive letters; It’s enough for me if you write: “So-and-so. Know that I am healthy, and be healthy yourself.” But since I hear something that I am ashamed to talk about, namely, that you, having left the rank of blessed ancestors, have transferred to the side of your father’s grandfather and are trying to become Brettanius from Firmin, then it would be desirable for me to hear about this myself and to find out the reasons why you are forced to enter this path of life. But since you yourself remained silent, ashamed of your undertaking, I ask you not to undertake anything shameful, but if something like that came into your mind, having driven it out of your thoughts, come to your senses again and, having said goodbye to military service, weapons and military labors, return to your fatherland, recognizing it as sufficient for the safety of life and for any eminence if, like your ancestors, you will be in charge of the city, which you will easily achieve, as I am sure of Tom, looking at your natural ability and the lack of applicants. So, if you didn’t have this thought at first, or if you did, but you abandoned it again 488, then let me know immediately. And if, no matter what you want, the same intention remains in you, then this misfortune will give me news of itself, and I will have no need for your letters. 117. Unwritten 489, about asceticism 490 Firmin responds to the previous letter, says about his sadness that it subsided thanks to exercises in piety; then promises to return to his former life; hopes to ask for dismissal; in addition, with the help of God, he hopes that his will to preserve chastity will be stronger than the royal decrees. (Written around 372) And in all other respects, I consider myself obliged to your Excellency, and the real concern that we are seized with forces us to be responsible to the officials under such unfavorable conditions, even if among the leaders there is a random person and not one of those people like you who have joined us according to numerous virtues. Now there is no need to examine the past, since I myself could say that we have become the cause of our own turmoil, since, carried away by disputes, we have deviated from good asceticism, which alone leads to salvation. But all this was in the past and is worthy of mention only for the purpose of preventing us from falling into something like this again. As for what follows, I hasten to inform your Excellency that with God’s help we will quickly achieve what we want, since the matter itself is completely in accordance with the laws, and nothing foreshadows difficulties, and we have many friends at court who are ready to help. So, we will draw up a petition on the model of the document that was submitted to the vicar 491, according to which, if there is no delay, we will quickly go home, having received the rights required in the petition. I am convinced that in such cases our convictions, and not imperial decrees, have greater power, and that if we show them unshakable and consistent with the highest way of life, with the help of God, the preservation of virginity will be inviolable and unattainable. We welcomed the brother whom you entrusted to us with joy and count among our friends, praying that he would be worthy of God and your testimony. 118. To Jovinus, bishop of Perra 492 (113) Invites him to her place. (Written at the end of 372 or at the beginning of 373) A good debt on which interest is permissible is love. You are my debtor and you owe me a good debt, because I lent you love. And I need to get this from you with growth, for the Lord does not forbid us to take growth of this kind. Therefore, pay me, dear head; come to me in my homeland - this will be the payment of the debt itself. What will the increment be? In that you will come to me, a husband is as superior to me as fathers are more perfect than children. 119. To Eustathius, Bishop of Sebastia 493 (114) Since Eustathius' disciples, Basil and Sophronius, slandered St. Vasily and by escaping from his house they discovered their treachery, then, sending his brother Peter to Eustathius to explain this, he asks not to believe the slander and to contribute not to strengthening, but to ending the discord. (Written late 372 or early 373) I greet your love and through the most venerable and reverent brother Peter 494, asking you, as on every other occasion, to pray for me now, so that, having changed this intolerable and harmful disposition, I will finally become worthy of the name of Christ. Without a doubt, although I’m not talking about this, talk to each other about my affairs, and your brother will inform you in detail about what happened with us; and therefore you will not accept, without investigating, the bad suspicions about me that were probably inspired by people who became proud against me, forgetting the fear of God and contrary to human opinion. For what I saw from the noble Vasily 495, whom I accepted from your reverence as the guardian of my life, I am ashamed to say; You will learn this in detail from my brother. And I say this not as revenge on him (for I pray to the Lord not to impute this to him), but meaning to keep your love for me strong; for I am afraid that they will not shake her with excessive slander, which they probably composed to justify their fall. What they will accuse me of, let your insight interrogate them about whether they made a reprimand to me, whether they demanded the correction of the error that is now being blamed on me, and in general, whether they showed their displeasure in front of me. Now only with their low shoots they showed that under their bright faces and under feigned words of love they hid an immeasurable abyss of deceit and bitterness. And this has brought so many tears to me and laughter to those who in this miserable city always disdain reverent life and claim that a chaste appearance is used only as an art to gain trust and as a mask to cover up deception - this, no doubt, is known to your prudence, even if I did not tell you about it. For the local inhabitants do not suspect any kind of life as much in vice as the vow of ascetic life 497 . How should this be treated? It is left to your discretion to take care of this. For the accusations woven against me by Sophronius do not lead to good, but serve as the beginning of separation and excommunication, and show an attempt to cool love in me too. I beg your mercy to keep him from this harmful direction and try to better bring together with your love what is separated, and not contribute to mutual separation of those who strive for discord. 120. To Meletius, Archbishop of Antioch (115) Having received an order from Eusebius to write a letter to the Western bishops, he sent a note about this with Sanctissimus to Meletius, asking him to write this letter; expresses his hope for the imminent end of what is being plotted against him in Antioch, announces that Faustus was illegally ordained by Anthimus in the place of Cyril, and asks Meletius to announce this to everyone. (Written 373 498) I received a letter from the most God-loving Bishop Eusebius with instructions to write again to the Westerners about some church affairs. And he wants the letter to be written by me and signed by everyone who is in contact with them. Since I have not figured out how to write what he ordered, I am sending a note to your piety, so that, having read it and listened carefully to what the beloved brother co-presbyter Sanctissimo 499 will report, you yourself deign to write this as you please; because I am ready to agree with this and quickly send it to all 500 who are in communication with us 501, so that after collecting all the signatures, the letter will go to those who go to the Western bishops. And whatever you wish to write to your reverence, order that you notify me as soon as possible, so that I do not remain ignorant of your opinion. The same brother will report to your honour, what they are planning or have already thought up against me in Antioch, if the rumor preceding the events does not inform you of what has happened. But there is hope that the end of what was threatened is near. I would like to bring to the attention of your reverence that brother Anthimus 502 ordained Faustus 503, who is staying with the pope, 504 as bishop, without receiving votes for this and placing him in the place of the most venerable brother Cyril, from which Armenia was filled with turmoil. Therefore, so that they do not lie to me and so that I myself do not have to blame for the disorder that has happened, I bring this to the attention of your dignity. But without a doubt, you yourself will deign to let others know about this. Because I think that many will be offended by such a disorder. 121. To Theodotus, Bishop of Nikopol 505 (116) He asks him to listen to Sanctissima about church affairs and informs him of the ordination of Faustus as bishop. (Written in 373) The bad weather was great and lasted for a very long time; Therefore, it is not easy for us to have consolation through letters. That is why, as far as I know, I myself rarely wrote to your reverence, and received letters from you. But since our beloved brother, co-presbyter Sanctissimus, has undertaken a journey even before you, through him I salute your good behavior and ask you to pray for me, and also to incline your ear to the brother named above, to find out from him what the state of church affairs is, and to use all possible diligence about the upcoming matter. Know that Faustus came to us with a letter from the pope, who wanted him to be a bishop. But since I demanded evidence of your reverence and the other bishops, he, despising me, went to Anthimus and, having accepted ordination from him, returned without my knowledge. 122. To Pimenius, bishop in Satala 506 (117) He informs about the ordination of Faustus as bishop and asks for testimony about him, whether he can be accepted into communion. (Written in 373) Without a doubt, you asked the Armenians for letters when they were returning through your city, and you found out the reason why I did not give them the letters. And if they spoke truthfully, then you excused me for this at the same time. If they hid the reason, which I do not think, then hear it from me. In all respects, the noble 507 Anthimus, who had long ago made peace with me, soon found an opportunity to satisfy his vanity and cause me some grief, ordained Faustus with his own authority and with his own hand, without waiting for a voice from any of you and mocking me for demanding this. So, since he violated the ancient decorum, despised you, from whom I was waiting for testimony, and did a deed, I don’t know whether it was pleasing to God, therefore, being upset with them, I did not give a single letter to any of the Armenians, nor to your reverence. But I did not accept Faustus into communication either, having clearly testified that if he does not bring your letters, then I myself will always shun him, and I will incite those who are unanimous with me to behave with him in the same way. Therefore, if what has been done can be corrected, then try to send a certificate about it yourself, as soon as you see the good life of this man, and advise others to do the same. And if the matter is irreparable, then inform me about this too, so as not to pay attention to them at all, even though, as they noted, they had already decided to go into communication with Anthimus, despising me and this church as outdated for friendship. 123. To Urvicius, monk (118) He expresses grief that Urvicius did not visit him during grave temptations 508, and asks with his visit either to console him or to free him from temptations. (Written in 373) You were going to me (this good was close) - you were going to cool me, at least with the tip of your finger (see Luke 16:24), who was burning in temptations. What then? My sins opposed this and prevented the fulfillment of your intention, so that I could suffer unhealed! Just as in the waves one falls, another rises, and another turns black from the shudder, so some of my disasters have ceased, others will persist, and others are expected; and most often, the only way out of troubles for me is to give in to time and hide from my persecutors. But come to me, you will either console me, or give me an idea, or lead me out; in any case, by your mere appearance you will make it easier for me. And most importantly, pray and do not cease to pray for me, so that my mind is not drowned by misfortune and anxiety, but in all cases I maintain gratitude to God and am not counted among the evil slaves for the fact that, confessing to the Benefactor, I do not attach my heart to the admonisher with misfortunes, but I benefit from the very troubles, then, most of all, believing in God when I most need Him. Expresses the idea that a meeting with friends is the only consolation for him in a troubled life. (Written in 373) About those who have given themselves over to the passion of love 510 (πάϑει τοῦ ἔϱωτος), when they are separated from people due to some insurmountable necessity, others say that if you look at the image of your beloved face, this pleasure of the eyes alone quenches the already painful passion. I cannot say whether this is fair or not, but not far from what was said is what happens to me in relation to your goodness 511. Since some kind of, I will say, love attraction (τις διάϑεσις ἐϱωτιϰή) has been reborn in me towards your sacred and sincere 512 soul, and I have no convenience to enjoy what I desire, like any other good, because my sins oppose it, I thought that in the person of those who had arrived, the most reverent I see the most clear image of your kindness for our brothers. And if I happened to meet your honor without them, I would conclude that I see them in you too; namely, because in each of you there is such a measure of love that you all discover within yourself an equal competition to succeed in it more and more. For this I thanked the Holy God and pray to Him that, if there is still some time left for my life, you will make it pleasant for me, whereas now, separated from those who are most dear to me, I consider my life both pitiful and unbearable - because, in my judgment, one separated from those who truly love has no excuse to be complacent. 125. List of the confession of faith pronounced by His Holiness Basil, and to which Eustathius, Bishop of Sebastia subscribed (120) Shows that those who come to the truth or those who are suspicious of Orthodoxy should be required to accept the Nicene Confession of Faith literally and according to their common understanding; for others, like Marcellus and the Sabellians, derive their heresies from this confession through false interpretation; expounds the Nicene Confession itself; and since it speaks briefly about the Holy Spirit, it shows what is contrary to the true teaching about the Holy Spirit and what is in accordance with it. (Written in 373) 1. Those who were previously seen in a different confession of faith and wish to join the Orthodox, or who are now expressing for the first time a desire to make themselves known to the teaching of the truth, must be taught the faith, as it was set forth by the blessed fathers at the Council, once composed in Nicaea. The same thing will be useful in relation to those who are suspected of opposing sound teaching and who cover up the wisdom of their malice with plausible pretexts 513. For even for them the faith set forth there is sufficient; such will either be healed of their secret illness, or, hiding it in the depths, they themselves will suffer condemnation for deception, and for us they will make it easy to justify on the day of Judgment, when the Lord will reveal the secret of darkness and reveal the counsels of the heart (1 Cor. 4:5). Therefore, they must be accepted as soon as they confess that they believe, adhering to both the sayings that were proposed by our fathers in Nicea, and the meaning that, according to common understanding, is expressed by these sayings. For there are those who, even in this statement of faith, distort the teaching of truth and arbitrarily interpret the meaning of the expressions contained in it. Thus, Marcellus, impiously teaching about the Hypostasis of our Lord Jesus Christ and designating Him simply as the Word, dared to justify himself by the fact that he borrowed the grounds for this from the Nicene exposition of the faith, incorrectly interpreting the meaning of the word “consubstantial.” And some of those who adhere to the wickedness of the Libyan Sabellius, when they assume that hypostasis and essence are one and the same, from the same exposition of faith they extract for themselves a pretext for the blasphemy they have made, because in this exposition it is written: “If anyone says that the Son is from another essence or hypostasis, then the Catholic 514 and Apostolic Church anathematizes such.” But the fathers did not say there that essence and hypostasis are one and the same. For if both words meant the same concept, then what need would there be for both words? On the contrary, the following is obvious: since some deny that the Son is from the essence of the Father, and others claim that He is not only not from the essence, but even from some other hypostasis, the fathers rejected both as alien to the understanding of the Church. And where they expressed their own understanding, they said that the Son is from the essence of the Father, without adding: “and from hypostasis.” Thus, one is added to eliminate bad opinion, and the other contains a direct statement of the saving dogma. Therefore the Son must be confessed to be of one essence with the Father, as it is written. To confess the Father in His own Hypostasis, and the Son in His own, and the Holy Spirit in His own, as the Fathers themselves clearly expressed this. For they showed this sufficiently and clearly, saying: “Light from Light”; because although one Light gave birth, and another was born, yet One is Light, and the Other is Light, so that the concept of essence is one and the same. Let us also apply the very confession of faith written in Nicaea. “We believe in One God the Father, Almighty, Creator of everything visible and invisible. And in the One Lord Jesus Christ, the Son of God, born of the Father, the Only Begotten, that is, from the essence of the Father, God from God, Light from Light; true God from true God; begotten, not made; consubstantial with the Father, through whom all things in heaven and on earth came into being. For us, humans, and for our salvation, who descended and became incarnate, became human, suffered and rose again on the third day, ascended into heaven, coming to judge the living and the dead. And in the Holy Spirit. And who says: it was when the Son was not; and before He was born, He was not, and came from those who are not; or who claims that the Son of God is from another hypostasis or essence, or is changed, or altered - such are anathematized by the Catholic 516 and the Apostolic Church" 517 . 3. Be baptized as you have received it, and believe as you are baptized So, since here something else is sufficiently and accurately defined, partly to correct what was damaged, and partly to warn against what, as they foresaw, could still arise, and the doctrine of the Spirit is proposed briefly, without any detailed explanation, because then this issue was not yet touched upon and the thought of the Spirit in the souls of those who believed was not subject to any slander, but gradually the evil seeds of wickedness arose, which were originally sown by the leader the heresies of Arius, subsequently, to the detriment of the Church, were nurtured by 518 of his wicked successors, and as a result, wickedness has already extended to the point of blaspheming the Spirit - then to people who do not spare themselves and do not foresee the inevitable threat that our Lord pronounced against those who blaspheme the Holy Spirit (Luke 12:10), it must be said that it is necessary to anathematize those who call the Holy Spirit a creature and those who recognize this, and do not confess that the Spirit is holy by nature, just as the Father is holy by nature and the Son is holy by nature, 519 but alienating the Spirit from the Divine and blessed nature. The proof of right wisdom is not to separate the Spirit from the Father and the Son (for we must be baptized as we were baptized, and believe as we are baptized; and as we believe, so also glorify the Father and the Son and the Holy Spirit), but to separate ourselves from communion with those who call the Spirit a creature as open blasphemers, confessing at the same time (this remark is necessary for the sake of slanderers) that we do not call the Holy Spirit unborn (for we know the one Unbegotten One and the one Beginning of all things - the Father of our Lord Jesus Christ), nor the begotten (for from the tradition of faith we know the one Only Begotten; about the Spirit of Truth, being taught that He comes from the Father, we confess that He receives uncreated existence from God). Those who call the Holy Spirit a servant should also be anathematized, because by this expression they reduce Him to the level of a creature. For concerning ministering spirits the Scripture has taught us that they are creatures, saying: they are all ministering spirits, sent forth into service (Heb. 1:14). And for those who confuse everything and do not observe the teachings of the Gospel, it is necessary to make a reservation that they must also avoid those who, clearly opposing piety, pervert the order that the Lord has given us, and place the Son before the Father, and present the Holy Spirit to the Son. For immutable and inviolable we must observe the order that we accepted in the very words of the Lord, who said: Go and teach all languages, baptizing them in the name of the Father and the Son and the Holy Spirit (Matthew 28:19). Signature of Bishop Eustathius 520. I, Bishop Eustathius, having read it, said my thought to you, Vasily, and agreed with what was written above; signed in the presence of the brethren, our Fronton and Chorebishop Sevier and some other clergy. Atharvius, who upon the arrival of St. Vasily fled from him to Nikopol, invites him to a meeting with him, so that he can personally justify himself in what, according to the stories of reliable people, was said by Atarviy against Vasily and against the faith itself. (Written in 373) Having reached Nikopol, in the hope of pacifying the unrest that had arisen and, if possible, correcting what was done contrary to order and church regulations, I was very saddened, not finding your condescension there, but learning that you left with all haste 522, and, moreover, almost in the middle of the Council, which was opened with you. Therefore, I am forced to write a letter, with which I remind you of your meeting with me, so that you yourself will ease my grief, which I suffered to the point of death, by hearing that within the Church they are daring to do things that have not yet reached our ears. And this, although sad and difficult, is still tolerable, because it was done against a person who, having left God to repay everything that he suffered, is completely devoted to the world and wants one thing - that the people of God should not suffer anything harmful through his fault. Since some of the brethren, respectable people and worthy of all trust, informed me that you had made some innovations and regarding faith, even said something contrary to sound teaching, then, having moved even more and being in great anxiety, so that with the countless wounds that were inflicted on the Church by those who sinned against the truth of the Gospel, a new evil would not arise, after the renewal of the old heresy of the enemy of the Church Sabellius (for the brethren informed me that what you said is similar to this), for this very reason I am writing to you. Do not be lazy, having crossed a short distance, to meet with me, and bring me out of doubt in this reasoning, and quench my illness, and comfort the churches of God, which are now unbearably and gravely upset by what has been done and what, according to rumors, you have said. 127. To Eusebius, Bishop of Samosata 523 (122) He informs that, amid the worries encountered in Nikopol, he was encouraged by the arrival there of Bishop Jovinus, and asks to thank him for bothering to help St. Basil, and maintain the strictness of church rules. (Written June 373) The philanthropic God, who unites sorrows with consolations commensurate with them and encourages the humble, so that, without noticing it, they are not consumed by excessive sadness, gave me consolation that is equal to the worries that befell me in Nicopolis: for he brought there the most God-loving Bishop Jovinus at the right time, who let him tell how opportunely he came to me. For I myself will remain silent about this, being wary of the length of the letter and not wanting to convey the idea that those who, having changed, became kind to me, are putting them to shame 524 by reminding them of their transgression. But may the Holy God bless you to bring you to our countries, so that I can embrace your sacred splendor and tell you about everything in detail, because in fact, what is distressing usually gives some kind of pleasure in telling about it. And praise the most God-loving bishop, who completely fulfilled the demands of his love for me, with special care and courage to strictly observe the rules (ϰανόνων), for this and thank the Lord that your pets (ϑϱέμματα) everywhere reveal the features of your sedateness. 128. To Eusebius, Bishop of Samosata (123) In response to Eusebius’s desire to reconcile St. Vasily and Eustathius answer that he is ready to die for the world, but wants true peace; From Eustathius he demands one thing - to give a clear answer to the question put to him: does he have fellowship with those who do not accept the Nicene Confession of Faith and who call the Holy Spirit a creature? Confirms that until a clear answer to this is received, he cannot be in communication with Eusebius, since for the same reason he is not in communication with Ebippius; in addition, he expresses his opinion on how those who do not accept a sound faith should be treated. (Written in 373) 1. Just to extinguish the flame of hatred I could not yet adequately demonstrate in practice my zeal for the pacification of the Lord's churches 525. But in my heart, I assure you of this, I have so much desire that I would gladly give my life, just to extinguish the flame of hatred kindled by the evil one. And if, not at the request of peace, I agreed to visit the area of ​​Colony 526, then may my life not be peaceful! However, I seek true peace, which was left to us by the Lord Himself (John 14:27); and what I asked as evidence for myself is nothing other than the desire for true peace, although some, perverting the truth, interpret this differently. Therefore, let them use their tongues as they wish, but, without a doubt, they themselves will someday regret these words. 2. I ask Your Reverence to remember the initial positions, not to indulge in deception by accepting answers that do not answer the questions 527, and not to give strength to the false reasoning (σοφίσματα) of those who, not having the gift of speech, by their mere approval most dangerously pervert the truth. For I proposed simple, clear expressions, easily retained in memory: do we really refuse to communicate with those who do not accept the Nicene Confession of Faith (τὴν ἐν Νιϰαίᾳ πίστιν) and do we really not agree to be on the side of those who dare to call the Holy Spirit a creature? And he, 528, instead of answering these questions directly, repeated to me the same thing that you wrote, and did this not out of simplicity of mind, as one might think, and not as a person who is not able to see the consequences. On the contrary, he hopes that by rejecting my proposal, he will expose himself too much to the people, and by agreeing with me, he will deviate from the middle, which until now he has preferred to adhere to everything else. Therefore, let him not confuse us with his tricks and let him not deceive your prudence along with others, but let him send me a short answer to the question, either agreeing to communicate with the enemies of the faith, or renouncing it. If you persuade him to do this and send me direct answers and what I want, then I have sinned in everything that happened before, I take all this guilt upon myself; then demand from me proof of humility. Until this happens, most God-loving father, forgive me for not being able to stand before the altar of God with hypocrisy. For if I were not afraid of this, then why would I separate myself from Ebippius, a man so learned, so advanced in years and who has gained so many rights to my friendship? If I acted well in this and as one who stands for the truth should, then it is ridiculous, of course, through the medium of these gifted and intelligent people to find myself in connections with those who affirm the same thing as Ebippius. 3. It seems to me that one should not completely alienate those who do not accept the [right] faith, but take some care for them, according to the ancient statutes of love, and with common consent write to them, with mercy offering them every possible consolation, and, showing the faith of the fathers, invite them to unity. If we convince, then we will all jointly enter into unity with them. And if we cannot, then we will be content with each other, but we will remove this vacillation between one side and the other from custom, again accepting the evangelical and sincere life that those who approached the Word lived in the beginning. For it is said: to those who believed, heart and soul were one (Acts 4:32). Therefore, if they listen to you, that is best. And if not, then find out the culprits of the discord and don’t write to me anymore about reconciliation. 129. To Meletius, Archbishop of Antioch (124) He informs that the Sebastians are distributing one Apollinarian work with such hints as if this was written by St. Vasily; retells what determinations were made regarding him at the royal court; asks to prepare a message to the Westerners, for which Sanctissimo has already been sent to him, and offers his thought about what should be the content of this message. (Written in 373) 1. I knew that it would be strange for your perfection to hear the accusation now brought against Apollinaris, who does not disdain to say everything. And until now I myself had no idea that this was the case; but now the Sebastians, having found it somewhere, have made it public and are circulating an essay, in connection with which they condemn me in particular as having the same way of thinking. In the work there are similar expressions: “Therefore, it is always necessary to understand that the first identity (ταυτότης) is in all respects associated (συνεζευγμένως) and, moreover, connected (ἡνωμένως) with otherness (ἑτεϱότητι), and the second and third are one and the same. For what the Father is primary, the Son is secondary and the Spirit is tertiary. But again, what the Spirit is primary, the Son is secondary, since, without a doubt, the Lord is Spirit, and the Father is tertiary, since, without a doubt, God is Spirit. And if this ineffable mystery is expressed more strongly, then the Father is the fatherly (represented) Son, and the Son is the filial (represented) Father. And a similar thing must be said about the Spirit, since the Trinity is one God.” This is what is being revealed; and I cannot believe that this was the work of those spreading rumors, although from their slander against me I conclude that they can dare to do anything. For in letters to some of their own, after slandering me, they added these words, calling them heretical, but hiding who the author was, so that the idea would spread among the people that I was the writer of them. However, as I assure myself, their ingenuity did not even extend to the point of composing these words for them. Therefore, in order to reflect the blasphemy that has intensified against me and to show everyone that I have nothing in common with those who assert this, I was forced to mention this man 529 because he comes close to Sabellius in wickedness. And that's enough about this. 2. And someone arrived from the royal court with the news that after the first feeling that arose in the sovereign emperor, which was instilled in him by those slandering me, another thought arose - not to hand me over to the accusers and not to leave me to their will, as was determined at the beginning, but to hesitate for a while. Therefore, if he remains in this opinion or comes up with something even more merciful, I will let your piety know about it. And if the first definition prevails, then this too will not be hidden from you. 3. However, brother Sanctissimo, no doubt, has been with you for a long time, and what he is trying to achieve is already known to your perfection. Therefore, if the message to the Westerners turns out to be necessary, then, having compiled it, please send it to me, so that I can send 530 for signature unanimously with us and have a ready signature, collected on a separate sheet, which can be attached to the sheet that our brother co-presbyter 531 carries with him. And I, not finding anything relevant in the note, could not figure out what to write to the Westerners about. What is needed has already been written about; and writing too much is completely in vain. Wouldn’t it be funny to worry about the same thing? I thought that there was a subject that had not yet been touched upon and which would give rise to a letter, namely: to advise them to accept into communication with them not indiscriminately all those who come from the East, but, having once forever chosen one side, to accept others according to the testimony of those belonging to it; and not to join everyone, of course, under the guise of Orthodoxy, who writes his own statement of faith. For in this case it will happen that they will enter into communication with those who are in dispute with each other and although they often offer the same expressions, they nevertheless argue with each other no less than those who have different opinions in almost everything. Therefore, so that heresy does not flare up even more among us, when those who disagree with each other in the faith present to each other the letters they received from Westerners, we must advise them to discriminately enter into communication with those who come to them, and to those who are absent, send letters of communication, according to church regulations. 130. To Theodotus, Bishop of Nikopol 532 (125) In response to Theodotus’s reproach for not informing St. about what had happened. Vasily with Eustathius, replies that he was silent about this matter as it had already become known to everyone, explains the reasons why he cannot have communication with Eustathius and why he has not yet responded to Eustathius’s reproachful speeches; finally, he asks not to believe the lies being told and to pray to the Lord to allow him to remain in the spirit of love. (Written in 373) 1. You acted well and justly, truly the most honorable and beloved brother, in scolding me because, when, having parted with your reverence, I delivered these proposals of faith to Eustathius 533 and did not let you know anything about what I had with him, unimportant or important. But I kept silent about what he did to me, not because it was unworthy of attention, but because it had already been spread by rumor everywhere, and therefore there was never a need for my notification in order to find out the intention of this man. He himself took care of this, as if fearing that there would be many witnesses to his way of thinking, and whatever letters he wrote against me, he sent them to the most remote places. So, he himself separated from communication, not wanting to meet with me at the appointed place and not bringing his disciples there, as he promised, while he and the Cilician Theophilus 534 put me and the Cilician Theophilus to shame in crowded assemblies, because I was planting dogmas in the souls of the people that were alien to his own teaching. And this was already enough to cut off all communication with him. When, having come to Cilicia and meeting with a certain Gelasius, he expounded to him a confession of faith, which would be fitting for Arius alone and the closest of his disciples to write, then, of course, I was even more confirmed in my separation with him, judging that the Ethiopian would not change his skin, and the lynx of his motley (Jer. 13:23), and likewise, one brought up in perverse dogmas would not can be cleansed of heretical damage. 2. But he further stretched out his courage, wrote, or better yet, composed 535 long speeches against me, filled with all kinds of slander and slander, to which I had not yet responded, having been taught by the Apostle not to take revenge on myself, but to give place to [God’s] wrath (Rom. 12:19); Moreover, imagining the depth of hypocrisy with which he always approached me, I was brought into silent amazement 536. But even if none of this had happened, then the current action that he dared to take would not have produced horror and complete disgust for him? As I hear (if only this is true, and not an invention invented for slander), he dared to repeat ordination over some, which, it seems, none of the heretics had done before. Therefore, is it possible for us to patiently endure such cases and consider this person’s misdeeds to be easily healed? So, do not be carried away by false words and do not trust the suspicions of people who without difficulty take everything for the worse, as if I consider such actions indifferent. Let it be known to you, most beloved and most honorable to me, that I don’t know if I have ever experienced in my soul at any other time as much sadness as I feel now, as soon as I heard about the violation of church regulations. But pray only that the Lord will give us not to do anything out of irritation, but to have a love that is not outrageous and not proud (1 Cor. 13:5). For look how those who do not love have exalted themselves above all human measure and make their lives obscene, 537 daring to do things of which the past tense does not provide examples. He expresses the grief that the slander spread by Eustathius caused him, and calls this punishment for his sins, testifies that in vain these slander are supported by some kind of writing, part of which he recognizes as the work of Apollinarius. He promises to provide a detailed justification if necessary. (Written in 373) 1. Hearing about the unexpected can really cause a person to have a noise in both ears (1 Samuel 3:11). This has now happened to me too. For although my ears, which were already accustomed to this, were touched by these writings against me, which are circulating from hand to hand, because even before that I myself had received a letter, which, it is true, is worth my sins, but which I did not expect to see ever written by the people who sent it to me - however, it seemed to me that the latter had such an excess of bitterness in itself that it darkened everything that preceded it. And how could I not go almost out of my mind after reading the letter to the most reverent brother Dazin, filled with thousands of insults, intolerable accusations and attacks on me, as if I had been convicted of the most dangerous plans against the Church? And soon afterwards, from an essay, I don’t know who wrote it, evidence was given that the blasphemies against me were true. About one part, I will say frankly, I found out that this was written by the Laodicean Apollinaris, and I found out not because I myself had ever read his work, but because I heard it from the stories of others. But I also found something else written here that I myself have not read or heard of anyone else reading; and to this is a faithful Witness in Heaven (Ps. 89:38). Therefore, those who turn away from lies, were taught that love is the fullness of the law, promised to bear the infirmities of the weak, how they allowed such slander to be brought against me, and decided to condemn me for other people’s writings - for this, no matter how much I reasoned with myself, I cannot think of a reason, unless, as I said at the beginning, I recognize the sorrow caused to me as part of the punishments that I deserved by my sins. 2. At first I grieved in soul, because the truth had fallen away from the sons of men (Ps. 11:2); but then I feared for myself, whether I was suffering, in addition to other sins, from the sin of hating people, I concluded that no one was loyal anymore, when the people whom I trusted in the most important things turned out to be so towards me and towards the truth itself. Therefore, let it be known to you, brother, and to everyone who is a friend of the truth, that these are not my writings and I do not approve of them, because they were not written according to my thoughts. If several years before this I wrote to Apollinaris or to someone else, then you should not blame me for this. For I myself do not blame if one of someone’s friends has fallen into heresy (no doubt, you know these people, although I don’t mention them by name), because everyone will die in their own sin (cf. Jer. 31:30). And now I was answering the book that was sent, so that you yourself could see the truth and bring it into clarity for those who do not want to contain the truth in untruth. And if I have to justify myself in the most extensive form and for every accusation, then, with God’s assistance, I will do this too. I do not preach three Gods, brother Olympius, nor do I have any communication with Apollinaris. 132. To Abramius, bishop of Vatna 539 (127) Apologizing that he has not written to Abramius for a long time, due to the uncertainty of his whereabouts, he greets with Sanctissimus, as soon as he learned that Abramius is in Antioch. (Written in 373) Since the fall, during all this time, I have not known about your reverence, where you are, but have encountered only untrue rumors; some reported that your reverence lives in Samosata, others - that in the village, and others claimed that they saw you near Vatna itself. Therefore, I did not write to you often, but now, having learned that you are in Antioch, in the house of the most venerable committee Satornin, I willingly gave a letter to my most beloved and most reverent brother Sanctissimo, co-presbyter, with whom I greet your love, asking, wherever you are, to remember God above all else, and then to remember me, whom you have long deigned to love and count among your closest ones. yours. 133. To Peter, Archbishop of Alexandria 540 (128) Welcoming him on his accession to the archbishop's throne, he expresses his desire that Peter be the heir according to St. Athanasius, among other things, and love for St. Vasily, and zeal for the entire brotherhood. (Written in 373) Bodily affection is produced by the eyes, but long-term habit confirms it. But true love is formed by the gift of the Spirit, which unites those separated by a long distance and makes friends known to each other not by physical features, but by spiritual properties. This, of course, the Lord’s grace accomplished with me, granting me to see you with the eyes of my soul, to embrace you with true love and to come with you, as it were, into one composition and into perfect unity through communion in faith. For I am confident that, being the pet of such a man and having long enjoyed his treatment, you walk in the same spirit and are instructed in the same tenets of piety. Therefore, I salute your honor and ask after this great man, among other things, to inherit his disposition towards me and to write about himself to us, according to custom, and to take care of the brethren living everywhere with the same mercy and with the same zeal that that most blessed man had for all those who truly love God. 134. To Presbyter Paeonius (129) He thanks you for the letter and asks you to write more often, and also informs you that he has no scribes. (Written in 373) You can no doubt guess how much you pleased me with your letter by the very thing you wrote about, so your letter fully reveals the purity of the heart from which these words poured out. The flow of water shows where its source is; and the property of the word represents the heart that gave birth to it. Therefore, I confess to you, something strange and far from probable happened to me. Wanting to constantly read the letters of your perfection, when I took the letter in my hands and read it, I was not so much happy with what was written as saddened, thinking about the loss that I suffered during your silence. But since you started writing, don’t stop continuing it. For you amuse me more than those who send large amounts of money to rich people. But I didn’t have a single scribe, neither a calligrapher 541 nor a cursive writer. Those whom he taught, some returned to their previous way of life, while others abandoned their work, suffering from long-term illnesses. 135. To Diodorus, presbyter of Antioch 542 (130) He gives his review of two books written by Diodorus, praises the second of them, and on the occasion of the first makes comments for those writing their own works in the form of dialogues; hopes that Diodorus will continue to write; and, sending him the first book, withholds the second, for lack of a cursive writer to copy it. (Written in 373) 1. I read the books sent by your honour, and I liked the last one very much, not only for its brevity (which was natural for a person already lazy and weak in everything), but also because it is rich in thoughts, because both the objections of opponents and the answers to them are clearly stated in it; and also the simplicity and unartificiality of the style seemed to me befitting the intention of a Christian who writes not so much for show as for the general benefit. And the first book, which has the same strength on the subject, but is embellished with more magnificent expressions, various turns of phrase and colloquial beauties of style [in the dialogues], as it seemed to me, requires a lot of time to read and mental labor to collect thoughts and retain them in memory. For the inserted accusations of opponents and praises of one’s own, although, apparently, give the composition some dialogic embellishments, however, because they require time and reflection, they interrupt the flow of thought and weaken the power of the word when it should defeat opponents. Without a doubt, your subtle mind knows that among the external philosophers (τῶν ἔξωϑεν φιλοσόφων) who wrote dialogues, Aristotle and Theophrastus immediately got down to business, because they realized in themselves the lack of Platonic graces; and Plato, mastering the word, simultaneously fights with teachings and ridicules teachers, attacking insolence and shamelessness in Thrasymachus, frivolity and effeminacy in Hippias, arrogance and arrogance in Protagoras. Where he introduces persons of uncertain qualities into a conversation, he uses the names of the speakers only to clarify the matter, and does not introduce anything else borrowed from the persons into the content, as he did in the “Laws.” 2. Therefore, we, who do not undertake to write out of love for fame, but want to leave a pledge of useful words for the brethren, when we present a person who is known to everyone for his unbridled character, must introduce into speech something borrowed from the quality of the person, if only it is generally proper for us, having left the matter, to engage in ridicule of people. And if the interlocutor is of uncertain character, then these antics against the person interrupt the connection, but do not lead to any useful end. I said this, wanting to show that you did not send your works into the hands of a flatterer, but conveyed your works to your most sincere brother. He said this not to correct what was written, but only as a warning for the future. For, without a doubt, whoever has such ability and zeal to write will not refuse to write, because there will always be people who provide subjects for composition. It will be enough for me to read what you have written; and in order to write something myself, I can say that I am almost as far away from this as from being healthy or having even a little leisure from work. I am now sending the first large book with the reader, having read it as best I could, and I kept the second one with me, intending to copy it, but not yet having someone who would write it soon. The enviable state of the Cappadocians has reached such and such poverty! 136. To Eusebius, Bishop of Samosata (131) He describes his illness, complains about the decline in church affairs, expresses a desire to meet with Eusebius, which hitherto, in addition to his own illness, was prevented by the fact that everyone around him was sick. (Written in 373) 1. In what position good Isaacs found me 543, he himself would better tell you about this, although he does not speak enough language to touchingly describe the excessiveness of suffering - so great was my illness! But this is probably known to anyone who even knows me a little. For if even then, as apparently I am in health, I have less strength than people whose lives have already despaired, then one can judge from this what I was like during my illness. However (excuse the fever if she is joking), since being unhealthy has become something natural for me, it would behoove me, with this change in condition, to have the best possible health. But since the Lord’s punishment, according to my merits, increasingly increases my pain, then after one weakness I received another weakness; why from all this it is clear even to a child that it is absolutely necessary for me to part with this cover, unless God’s love for mankind, in its long-suffering, giving time for repentance, will now, as many times before, free and deliver from insurmountable disasters! So, let this be as it pleases God and is useful for me! 2. And in what decline and neglect are church affairs, because, for the sake of our own safety, we do not pay attention to the affairs of our neighbors, we are incapable of even seeing that with common failures, everyone’s well-being perishes together, is it necessary to talk about this? Is it necessary to say this, especially to such a person who, having foreseen everything in detail from afar, testified and proclaimed in advance, and himself, before others, moved forward, and aroused others, either through letters, or by coming himself, and left nothing undone, did not leave out anything in words? We remember this every time we see performance, but we haven’t taken advantage of anything yet. And now, if my sins had not opposed me (first, our most reverent and beloved brother Sodeacon Eustathius, having fallen into a serious illness, kept me for two whole months, while from day to day I expected his recovery; then all those who were with me fell ill, of whom Brother Isaacs will list the remaining ones, and finally I myself was seized by this illness), then I would have been with your honor long ago; not in order to provide any benefit to the common cause, but in order to gain great benefit from meeting with you. For I decided to put myself outside the arrows of church affairs, as if I were in no way protected from attacks intended by my opponents. May the great hand of God save you for the whole world, a courageous guardian of the faith, a vigilant primate of the Church, and may it vouchsafe me, before my departure, to meet with you for the benefit of my soul. 137. To Antipater 544 (132) He apologizes for not meeting him when he arrived in Cappadocia, because he himself was being treated with warm waters; asks the investigation of the case concerning his relative Palladia to be postponed until his arrival. (Written in 373) Now, it seems, I most of all feel the loss that I am exposed to due to my illness when, while taking care of my body, I am forced to be absent during the arrival of such a husband in our fatherland. I have been treating myself with natural hot springs for a month now in order to get some benefit from it. But in vain, apparently, I work in this deserted place, or even seem worthy of laughter to many, not listening to the proverb that says that even warm things will not benefit the dead. Therefore, even in this state, I intend, leaving everything, to go to your splendor in order to enjoy your virtues and, with the help of your love of truth, to arrange my household affairs in a decent manner. The house of our venerable mother Palladia, whom not only the closeness of kinship connects with me, but also the kindness of her character has made me a second mother - the house of this Palladia is my own. So, since some kind of turmoil has occurred near the house, I ask your generosity to postpone the investigation for a while and wait for my arrival, not in order to violate justice (I would agree to die a thousand times rather than ask such mercy from a righteous judge and friend of the laws), but so that by my oral announcement you will learn what is indecent for me to write about. Thus, you yourself will not sin against the truth, and we will not tolerate anything unpleasant. So, I ask you, since this person 545 is safe and under military guard, to grant me this easy and irreproachable favor for you. 138. To Eusebius, Bishop of Samosata (133) The illness, which has been going on for fifty days, apologizes for the fact that he could not go to Syria, no matter how much he wanted to be there to consult with Eusebius about business; Meanwhile, he informs about the proposal of Evagrius, who returned from Rome, about the requests of the inhabitants of Sebastia and Iconium, of which the latter ask to give them a bishop in place of the deceased Favstinus. (Written in 373) 1. In what state do you think my soul came when I received the letter of your piety? For, looking at the disposition expressed in the letter, I immediately rushed straight to fly to the Syrians; Looking at the bodily weakness with which I was bound, I felt that I did not have the strength not only to fly, but also to turn around on my bed. I had already spent the fiftieth day in illness when our beloved and most zealous brother, Sodeacon Elpidius, came to me. I was much exhausted by fever, which, due to the lack of nutrients for it, wrapped itself around this dry flesh, like around a burnt lamp, producing complete exhaustion and continuous illness 546. And then my old wound, namely, a diseased liver, produced in me an aversion to food, drove sleep away from my eyes, kept me on the brink between life and death, allowing me to live only to the extent of feeling the troubles of life. That’s why I used natural hot springs 547 and took some benefits from doctors. But everything was overcome by this cruel evil, which another would have endured, having acquired a habit of it, but which no one would have the adamantine hardness to resist without being prepared for its attack. However, troubled by it for a long time, I have never grieved as much as I do now, because it prevented me from meeting your true love. For what pleasure I am deprived of, I know this myself, although last year I tasted only the tip of my finger of the sweetest honey in your church. 2. But for the sake of other necessary matters, I needed to come together with your piety and tell you a lot, and learn a lot from you. For true love cannot be found here. And even if someone found a very loving person, then there is no one else who, like your perfect prudence and the experience that you have accumulated in the continuation of many works raised for the churches, could give me advice in upcoming matters. It is impermissible to write about anything else, but what can be said with safety is the following. Presbyter Evagrius 548, the son of the Antiochian Pompeian, who some time ago went to the west with blessed Eusebius, has now returned from Rome and asks me for a letter that would contain, word for word, what they themselves wrote (and he brought my letter back to me, as the local lovers of accuracy did not like it), and also asks me to hasten with sending trustworthy people to them, so that they too may have a plausible an excuse to visit us. The inhabitants of Sebastia, like-minded with us, having discovered the purulent scab of Eustathian evil 549, ask me for some kind of church benefit (ἐπιμέλειαν) 550. Iconium, a Pisidian city, in antiquity the first after the most important 551, now itself governs a part made up of different appanages, and has received its own region under its control. She invites me to visit too, to give her a bishop. For Favstin died. Therefore, should I not delay in ordinations outside our borders, what kind of answer should I give to the inhabitants of Sebastia and with what disposition were Evagrius’s proposals accepted - I had to ask your honor about all this during a personal meeting with you, and all this I was deprived of by a real illness. So, if anyone comes to us soon, be kind enough to send me answers about everything. And if there is no one, then pray that something will come to my mind that would be pleasing to the Lord. At the Council, order me to be remembered, and pray for me, and invite the people to pray with you, so that I may be worthy to serve the remaining days and hours of my stay in the world, as it pleases the Lord. 139. To the residents of Alexandria (134) Expresses his grief over the ongoing persecution from heretics in Alexandria and throughout Egypt; encourages the people of Alexandria to be patient; and since illness prevents him from visiting them himself, he sends monk Eugene with this letter to ask for their prayers for himself and for the entire Church. (Written in 373) 1. The rumor about the persecutions that took place in Alexandria and the rest of Egypt 552 touched us long ago and brought our souls to such a disposition as was natural. We reasoned with ourselves about the tricks of the devil in this battle: since he saw that the Church was multiplying and prospering during persecution from enemies, he changed his intention and is no longer openly fighting, but is arranging secret ambushes for us, covering up his evil intent with the name that everyone bears, so that we would suffer in the same way as our fathers 553, but would not seem to be suffering for Christ, because the persecutors have the name Christians. We sat talking about this for a long time, amazed by the news of what had happened. And indeed, there was a noise in both our ears (1 Samuel 3:11) when we learned about the shameless, man-hating heresy of our persecutors, who did not respect age, government labors, or people’s love, but subjected bodies to torture and desecration, condemned them to exile, stole property from whomever they could find, without fear of human condemnation, without having in mind a terrible reward from the Righteous One. Judges. This shocked us and almost drove us crazy. And these considerations were joined by the following thought: has not the Lord completely abandoned His churches? Is this not the last hour? And doesn’t this begin the retreat, so that the lawless one, the son of perdition, the adversary, will be revealed and exalt himself above any spoken word of God or honor (2 Thess. 2:3)? 2. However, whether this temptation is temporary, bear it, good ascetics of Christ; Whether affairs are completely in disarray, let us not be discouraged in the present, but let us wait for the revelation and appearance of the great God and our Savior Jesus Christ. For if the entire creation is destroyed 554 and the image of this world changes (1 Cor. 7:31), then is it surprising for us, who form part of creation, to suffer in common suffering and be given over to sorrows, which, according to our strength, the Righteous Judge sends to us, not leaving us to be tempted more than we can, but giving us with temptation an abundance, as if we were able to bear ( 1 Corinthians 10:13)? Crowns of Patience - Praises of the Saints The crowns of martyrdom await you, brothers; The faces of the confessors are ready to stretch out their hands to you and accept you as one of their number. Remember the ancient saints: none of them were worthy of the crowns of patience, living in luxury and receiving caresses, but all, burned through great sorrows, showed the experience of patience. Some have accepted temptation with abuse and wounds; other disputes happened; others died by killing with the sword (Heb. 11:36, 37). Behold the praises of the saints! Blessed is he who is worthy of suffering for Christ; but more blessed is he who endured the greatest suffering 555, because the passions of this present time are unworthy of the glory that desires to appear in us (Rom. 8:18). 3. Therefore, if it were possible for me to be with you, I would prefer nothing to a meeting with you, to see and embrace the ascetics of Christ, to partake of your prayers and spiritual gifts. But since my body is exhausted by a long illness, so that I cannot leave my bed, and I have many enemies lying in wait, who, like predatory wolves, are looking out for an opportunity when they can plunder the sheep of Christ, I am driven by the need to visit you by letter, asking first of all to make diligent prayers for me, so that I may be worthy, at least for the remaining days and hours, to serve the Lord according to the Gospel of the Kingdom, and then also asking you to forgive my absence and this slows down writing. For with difficulty I found a man who could serve my desire; I mean our son, monk Eugene, with whom I ask you to pray for me and for the whole Church and write to me about your affairs, so that, knowing them, I may be more complacent. 140. To the Antioch Church (135) Due to physical weakness, being unable to visit the Antiochians, he consoles them in their sorrows and encourages them to be patient; sets forth the Nicene Confession of Faith, adding against the Doukhobors the doctrine of the Holy Spirit, that His nature is not created and not slave. (Written in 373) 1. Who will give me a krill like a dove, and I will fly to you and rest (Ps. 55:7) with the desire that I have to meet with your love? But now not only do I have no wings, but my body itself, which has long been burdened by a long-term illness, is now completely crushed by continuous sorrows. For who has such an adamantine soul, who is so completely uncompassionate and cruel, that, hearing the lamentations addressed to us everywhere, as if some choir of mourners were filling us with a common and unanimous cry, would not suffer in the soul, would not bow to the ground and would not be completely exhausted from such immeasurable hardships? But the Holy God is able to deliver us from difficulties and give us some rest after long labors. Therefore, I wish that you too have the same consolation and, amusing yourself with the hope of consolation, endure with patience the painful feeling of real sorrows. For whether we bear punishment for sins, then these executions are enough to turn away the wrath of God from us; If we are called by these temptations to exploits of piety, then the righteous Lawgiver will not allow us to be tempted beyond what we can bear (1 Cor. 10:13), but for our labors he will reward us with the crown of patience and trust in Him. Therefore, let us not become exhausted, having entered into the feat of piety, and let us not destroy what we have earned through our labors through despair. For it is not one courageous act or short-term labor that shows the strength of the soul, but He who searches our hearts (Rom. 8:27) wants us to be found worthy of the crowns of righteousness through long-term and prolonged testing. Only let our thought remain unflagging, let the affirmation of faith in Christ be maintained unshakably, and our Helper will come soon, he will come and will not delay. For expect sorrow upon sorrow, hope upon hope, yet a little, yet a little (Isaiah 28:10). Thus the Holy Spirit encourages His disciples with the promise of the future. For hope comes after sorrows; but the expected 556 is not far away. If someone were to name the entire human life, then this, of course, is a very small extent in comparison with that endless age that serves as the goal of our hopes. We do not accept the faith that others have already written again before us, we do not dare to teach the creations of our own minds, so as not to make the verbs of piety human, but what we have been taught from the holy fathers, we proclaim to those who question us. So, over the time of the fathers, the faith written by the holy fathers who gathered at Nicaea was established in our Church. Although I think that it is in your mouth too; However, in order not to be condemned for laziness, I do not refuse to write these definitions themselves in this letter. Here they are: “We believe in One God the Father, Almighty, Creator of everything visible and invisible. And in the One Lord Jesus Christ, the Son of God, begotten of the Father, the Only Begotten, that is, of the essence of the Father, Light from Light, true God from true God, begotten, not made, consubstantial with the Father, through Whom everything that is in heaven and that is on earth came into being. For us, man, and for our salvation, who came down, became incarnate, became man, suffered and rose again on the third day, ascended into heaven, coming to judge the living and the dead. And in the Holy Spirit. And whoever says that it was when the Son was not, and before He was born, was not (ἦν ποτε ὅτε οὐϰ ἦν ϰαὶ πϱὶν γεννηϑῆναι οὐϰ ἦν), and came from not existing (ἐξ οὐϰ ὄντων ἐγένετο), or who claims that the Son of God is from another hypostasis or essence (ἐξ ἑτέϱας ὑποστάσεως ἢ οὐσίας), or change, or alter (τϱεπτὸν ἢ ἀλλοιωτόν), - the Catholic and Apostolic Church anathematizes such.” We believe this. Since the teaching about the Holy Spirit was not defined by the fathers, because the Doukhobors (πνευματόμαχοι) had not yet appeared at that time, they kept silent that it is necessary to anathematize those who assert about the Holy Spirit, as if He is of a created and slave nature. For in the Divine and Blessed Trinity there is absolutely nothing created. 141. To Eusebius, Bishop of Samosata (136) Before Eusebius, who in one letter reprimanded St. Vasily, who was not with him at the Council, and in another convinced him not to neglect church affairs, is justified that he was not with him due to illness, and church affairs do not succeed not through his fault, but because the bishops who are in communion with him will not help him in anything. (Written in 373) 1. I have already received two letters from your godly and perfect prudence: one of them clearly depicted to me how the people, ruled by your reverence, expected me, and how upset I was by not appearing at the most sacred Council, and the other, sent earlier, as I conclude from the content, but given to me later, contains a teaching suitable for you and necessary for me, namely, not to neglect the churches of God and not to opponents of gradual concessions in matters, from which their side will increase, and ours will decrease. And it seems that I answered both letters; however, since it is unknown whether my answers were preserved by those to whom this instruction was given, and now I justify myself in the same way. And in apology for why I wasn’t with you, I present the most reliable excuse; About this, I think, rumors reached your reverence, namely, that I was possessed by a disease that brought me to the gates of death. Even now, when I inform you about this, I write, carrying the remnants of illness; and it is such that for others it would be an unbearable disease. 2. And in response to the fact that it is not due to my carelessness that church affairs were handed over to opponents, let it be known to your piety that the bishops who are in communion with me, either out of laziness, or out of suspicion and insincere affection for me, or because of opposition to good actions inspired by the devil, do not want to help me. But, although apparently we represent the majority [in unity] with each other, especially since the excellent Bosporius 557 joined us, in reality [the bishops] do not help me even with the most necessary, as a result of which these troubles extremely hinder me in improving my health, because my ailments constantly return from great sadness. What can I do alone, when the church rules, as you know, do not allow such orders alone? However, what means have I not tried? What trial did you not remind them of in letters and during meetings? For they came to the city to me, hearing about my death. Since it was God’s will that they should find me alive, I talked to them as I should have. And in my presence they feel their shame and promise everything that is due; but, having parted with me, they again return to their previous disposition. These are the consequences for me of the general state of affairs, because the Lord visibly leaves us, in whom love has dried up due to the increase of iniquity (cf. Matt. 24:12). But against all this, may your great and effective prayer to God be sufficient for us. Perhaps we too will either become somewhat useful for business, or, even having failed in what we are trying to do, we will avoid condemnation. 142. To the head of tax collection under the prefect 558 (137) He asks this official to exempt the almshouse from public duties. (Written in 373) At the Council [in honor of] the blessed martyr Eupsychius 559 I gathered all the brothers of our chorebishops to make them known to your honor. But since you were not, it became necessary to present them to your perfection through letters. So, take the trouble to recognize this brother, who, through the fear of God, deserves the trust of your prudence. And what brings to your good will in the cause of the poor, deign to believe him as speaking the truth, and provide possible assistance to the oppressed. Without a doubt, you will deign to visit the almshouse of the district under his jurisdiction and completely exempt it from taxes. This is also what your friend wants, that is, to leave the small property of the poor free from public duties. 143. To another head of tax collection under the prefect (138) Asks for help for the poor. (Written in 373) If I myself could come to your honorability, then, without a doubt, I would personally convey to you what I intend to do and would stand up for the oppressed. But since I am distracted by both physical weakness and lack of time for business, then instead of myself I present to you this brother chorebishop, so that you, having sincerely listened to him, accept him as one of your advisers, because he is able to advise truthfully and wisely in matters. For when you deign to see the almshouse under his supervision (and I am sure that you will look at it and not pass by, because you are not ignorant of this matter, but, as someone told me, you yourself maintain in Amaziah what the Lord sent you with), - so, when you see this almshouse, supply it with everything you need. For your comrade has already promised to show me some kindness towards the almshouses. I say this not so that you would imitate someone else (for it is in your nature to be a leader of others in good deeds), but so that you know that others listened to me regarding the same issue. 144. To the financial manager of the prefect of Praetorium 560 (139) He asks for the same benefits as in the two previous letters. (Written in 373) Without a doubt, you know this man because of your meeting with him in the city; however, I present it to you, approving it in a letter, which in many ways will be useful to you in your studies as a person capable of intelligently and prudently imagining what needs to be done. And what you spoke to me about in private, now the time has come to fulfill it openly, as soon as the brother mentioned above briefly outlines to you the matter of the poor. 145. To Eusebius, Bishop of Samosata (140) He expresses his desire that Eusebius, despite his many affairs and all the difficulties, visit the Caesarea Church during the life of St. Vasily, as promised last year. (Written in 373) I know the countless labors you have undertaken for the sake of the churches of God; I am also not unaware of the many affairs in which you are busy, managing not with negligence, but according to the will of the Lord. I also know a person 561 close to you who, like birds hiding from an eagle, forces you not to stray far from your shelter. All this is not hidden from me. But desire is swift, forcing you to hope for what you are unlikely to get, and to undertake the impossible; better to say, trust in the Lord is strongest. For not out of a reckless whim, but with strong faith, I expect that ways will open to get out of these difficult circumstances, that you will conveniently overcome all obstacles and you will see the most beloved of churches, and she will also see you; and for her, it is preferable to look at your face and listen to your voice more than all the good things. So, don’t make her hopes in vain. And last year, when, returning from Syria, I brought this promise, which I myself received, how much do you think I inspired her with hopes? Do not put off, wonderful husband, her visit until another time; although you can always see her, however, not with me, whose illness is forcing me to leave this painful life. Thanks for the handwritten greeting, he mutually greets and advises to take care of spiritual salvation. (Written in 373) I cannot reproach you with laziness or carelessness for being silent when the opportunity to write opened up. For the greeting sent by your venerable hand is worth more than many letters. Therefore, I greet you mutually and ask you zealously: take care of your spiritual salvation, curbing all carnal passions with your mind, and in your soul, as if in the holiest church, having the thought of God forever planted; and in every deed and in every word, imagine before your eyes the judgment seat of Christ, so that all the individual actions collected for this strict and terrible test, on the day of reward, will bring glory to you, who has been awarded praise before all creation. If this great man himself 563 undertakes the journey to us, then it will be a great pleasure to see you at home with him. He asks to intervene in the position of Maxim, who was the ruler of Cappadocia and therefore deprived of everything, having done nothing to deserve such a disaster. (Written in 373) Hitherto I considered what Homer wrote to be a fable when I read the second part of his work, in which he retells the misfortunes of Odysseus. But what had hitherto seemed fabulous and incredible, the strange adventures of Maxim, the most excellent in everything, taught me to recognize it as very probable. And Maximus was the ruler of an important people, just as Odysseus was the leader of the Cephalonians. And he, taking with him a lot of money, returned naked; and the disaster brought him to the point that he was in danger of coming home in someone else’s rags. And he underwent this, perhaps irritating the Laestrygonians 564 against himself and meeting with Scylla 565, who in her female form has the inhumanity and ferocity of a dog. So, since he could hardly escape from this inevitable whirlpool, he asks you through me: deign to respect the common human nature and, having grieved over undeserved disasters, do not leave in silence what happened to him, but bring this to the attention of powerful people, so that first of all he can be helped to repel the planned attack; and if this is not done, then the intention of the one who insulted him has been revealed. For the offended, the discovery of the wickedness of those plotting against him is sufficient consolation. Describes the disasters that befell Maxim and asks for his protection in court. (Written in 373) It brings great consolation to the oppressed if they have the opportunity to mourn their misfortunes, and especially if they meet people who, due to the nobility of their character (ἐϰ τῆς τοῦ τϱόπου ϰαλοϰἀγαϑίας) can show compassion to the mourners. Therefore, the most venerable brother Maxim, who was the leader in our fatherland, having endured what no other person has ever endured, having been deprived of his property, which he had after his father and which he had collected through previous labors, and during his widespread wanderings, having experienced thousands of bodily deprivations, not having saved from desecration the very rights of citizenship, for the maintenance of which free people do not spare any labor, he complained a lot to me about the disasters that befell him and through I wanted to briefly tell you the “Iliad” of my misadventures. Since I could not in any other way reduce any of his misfortunes, I readily offered him this favor, that is, out of much that I heard from him, to retell a little of your decorum, because he himself, it seemed to me, was ashamed to describe his adventures in detail. For what happened to him proves that the person who offended him is evil, and at the same time he represents the person who suffered the offense as a person truly worthy of compassion, 567 because falling into misfortunes allowed by God, apparently, serves as some proof that a person is given over to such suffering. But it will be sufficient consolation for him in the grief that has befallen him if you look at him with a benevolent eye and extend even to him that abundant mercy, which all those who use it cannot exhaust (I mean your condescension). And that in court your influence will be a great help for him to gain the upper hand, we are all firmly convinced of this. But he is the most confident of all, having asked me for a letter from which he expects benefit for himself; and I would like to see that he, together with others, will, as far as possible, praise your sedateness. Again he asks for the protection of Maxim, because after the disasters that Trajan saw with his own eyes, Maxim suffered new, terrible oppression from the one to whom he was given power. (Written in 373) You yourself have comprehended with your own eyes the misery of Maxim, a formerly famous man, but now the most pitiful of all, who was the boss in our fatherland. It would be better for him to never be in charge! For many, I think, will avoid ruling over peoples if the position of ruler has such an end. Therefore, is it necessary to retell in detail everything that I saw and heard to a person who, due to the great acuity of his mind, is able to guess the rest from a few actions? However, even having retold this, perhaps I will not seem to you to have reached the point of excess; because, in addition to the many and terrible insolences that he endured before your arrival, what happened to him after makes the previous one still be considered a matter of philanthropy. So many insults, losses and torments to the body itself contained what was subsequently invented against it by the person in whose power it was. And now he comes to us under the cover of soldiers to complete the rest of his misfortunes here, unless you deign to cover the oppressed with your powerful hand. Therefore, although I know that I am going into excess, convincing your kindness to love of mankind, however, since I want to become useful for this person, I beg your grace to add something to your innate zeal for the good for my sake, so that he can clearly see the benefit of my intercession for him. 150. To Amphilochius, on behalf of Iraklid 568 (145) Iraklid justifies himself before Amphilochius in that he did not retire with him into the desert, although he promised to work together with God; retells his conversation with St. Basil in an almshouse near Caesarea about non-covetousness; concludes with the desire that Amphilochius himself come to Basil, because it is better to listen to him than to wander in the desert. (Written in 373) 1. In the soul, restrain the disorderly, excite the sluggish I remember what you and I were talking about one day; I have not forgotten what I myself said, and what I heard from your nobility; and now social life no longer holds me back. Although in my heart I am the same and have not yet put off the old man (Col. 3:9), at least in appearance and by the fact that I keep myself far from the affairs of life, it already seems that I have entered on the path of life according to Christ. But, like those about to set sail, I sit with myself, looking to the future. For sailors need winds to navigate safely, but we need a person to guide us and transport us safely across the salty waves of life. Actually, for me, I believe, I need, firstly, a rein for my youth and, secondly, incentives in the field of piety. And this can bring such a mind that either restrains what is disorderly in me, or excites what is slow in my soul. I also need other aids to wash away the impurities that I get into out of habit. For we, as we know, have long been accustomed to the forum 569, are not careful in our words and carelessly handle the ideas that the evil one puts into our minds, we succumb to ambition and do not easily leave high thoughts about ourselves. For this, as I reason, I need a great and experienced teacher. Moreover, to cleanse the eye of the soul - so that, having removed, like some kind of pus, all darkness produced by ignorance, I could look at the beauty of God's glory - I consider it a task that costs a lot of work and brings significant benefits. Meanwhile, I know for sure that your scholarship sees the same thing and wishes that there was a person to help in this matter. And if God ever allows me to come together with your decorum, of course, I will learn even more about what I need to take care of. For now, due to my great ignorance, I cannot even know what I lack. I only know that I do not repent of my first desire and my soul does not weaken in its intention to live according to God, in consideration of which you were concerned about me, acting beautifully and in a manner characteristic of you, so that, turning back, I would not become a pillar of salt, which, as I hear, one wife was subjected to (Gen. 19:26). But external authorities are also holding me back, and the bosses are looking for me like a deserter warrior. And most of all, my own heart holds me back, testifying about itself to what I have already said. 2. Communion in prayer brings great benefits Since you reminded me of the conditions and promised to bring a complaint against me, then, despite all my sadness, you made me laugh at the fact that you are still a rhetorician and have not abandoned your skill. For, if I am not completely sinning against the truth, as an unlearned person, I think that there is one path leading to the Lord, and all who go to Him accompany each other and observe one condition of life. Therefore, where can I go so that I can be separated from you and not live together, not work together with God, to Whom we have resorted together? Although our bodies will be separated by space, the eye of God will, without a doubt, see both of us together, if only my life is worthy of the eyes of God looking at it; for I read somewhere in the Psalms that the eyes of the Lord are upon the righteous (Ps. 33:16). I really want to be with you and everyone who has chosen for themselves the same thing as you, to be together in body, I want to kneel every night and every day before our Heavenly Father with you and with everyone else who worthily calls on God, because communication in prayer, as I know, brings great benefit. But what if I have to lie every time I happen to sigh while lying in another corner? I cannot argue against what you said and I accuse myself of lying if, out of old indifference, I said something that makes me liable to be accused of lying. 3. Giving alms requires experience in discernment. And when I was near Caesarea, in order to obtain information about affairs, not daring to pass through the city itself, I took refuge in the nearest almshouse in order to find out what I wanted there. Then, when, according to custom, the most God-loving bishop arrived, I reported everything to him, according to the orders of your learning. And what he answered me could not be preserved in my memory, and would have exceeded the measure of the letter. To put it briefly, with regard to non-covetousness, he prescribed the measure that everyone should limit the acquisition of property to the last tunic. And he presented me with evidence from the Gospel - one of the words of John the Baptist: if you have two garments, let him give to the poor (Luke 3:11), another from the Lord’s prohibition for the disciples to have two garments (Matthew 10:10). And to this he added: if you want to be perfect, go, sell what you have, and give to the poor (Matthew 19:21). He also said that the parable of the beads also applies here, because the merchant, having found a lot of valuable beads, sold all the trees he had, and bought them (Matthew 13:46). He added to this that one should not take upon oneself the distribution of property, but entrust it to the one who is entrusted with managing the affairs of the poor. And this was confirmed by a passage from the Acts, that when the apostle sold his property and offered it, he laid it at his feet, and with it he gave to anyone whoever required it (Acts 4:35). For, he said, experience is needed to distinguish between someone who is truly in need and someone who asks out of covetousness. And whoever gives to someone oppressed by poverty gives to the Lord and will receive a reward from Him; and whoever lends money to everyone he meets throws it to the dog, who annoys with his recklessness, but does not arouse pity with his poverty. 4. Not so much verbal instruction as daily example And how we should spend every day of life, I only touched upon a little in words and not as the importance of the subject required. However, I would like you to learn from him yourself, because it would be unwise for me to spoil the accuracy of his instructions; but it would be desirable for me to be with him together with you, so that you would retain what was said completely in your memory, and with your understanding you would find out about the rest. For from much that I have said, I remember that the teaching about how a Christian should live does not so much require verbal instruction as daily example. And I know that if these bonds had not held you back - to serve your father’s old age, then you yourself would not have preferred anything else to a meeting with the bishop, and you would not have advised me that, leaving him, I should wander in the desert; because the caves and cliffs will still wait for us, and the benefits delivered by these men are not always with us. Therefore, if you give space to my advice, you will set up your father to allow you to leave him for a while and meet with a man who knows a lot both from the experience of others and from his own understanding and is able to convey this to those who come to him. 151. To Eustathius, chief physician 570 (146) Convincingly asks him to write more often; about the act of those who retreated from communion with their bishop Eustathius, it is expressed that it is regrettable for him, but must be tolerated out of necessity. (Written in 373) If there is any benefit from my letters, then do not miss a single opportunity to write to me and encourage me to write. For I myself noticeably become more cheerful when I read letters from sensible men. And whether you also find anything worthy of attention from me, it is better for you, who read my letters, to know this. Therefore, if I had not been distracted by many things, I would not have been able to resist the pleasure of writing incessantly. But you have less to worry about; Therefore, whenever possible, please me with letters. They say that wells, if you draw from them, become better. And your admonitions, borrowed from medical science, apparently go to waste; not because I use a medical knife, but because what has become useless disappears by itself. Here is the saying of [one] Stoic: “Since,” he says, “things are not done as I want, then I want them the way they are done.” And although I do not agree to adapt my will to the course of affairs, I do not approve if someone does something necessary and not according to his will. For you, doctors, have no desire to cauterize a patient or cause him any other pain; however, you often agree to this, seeing the serious condition of 571 patients. And sailors do not voluntarily throw away their luggage 572, but in order to avoid shipwreck, they take this measure, preferring life in poverty to death. Therefore, think of me in this way: although I painfully and with thousands of complaints endure the separation from those who leave us, I nevertheless endure it, because for lovers of the truth, God and trust in Him are preferable to all things. 152. To Victor, military leader 573 (147) Apologizing for not writing before, he promises to write boldly in the future and thanks for caring for the Church. (Written around 373) Some benefits are in this life, others in the next century If I had not written to someone else, then perhaps I would have rightly been accused of negligence or oblivion. But how can we forget you, whose name is repeated by all people? How can one become inattentive to someone who has surpassed almost everyone in the world in the height of his rank? But the reason for my silence is obvious: I was afraid to disturb such a husband. If you have added this to your other virtues - that you not only accept letters sent to you, but also demand those that were not sent, then now I am boldly writing and will continue to write, praying to Holy God to reward you for the honor shown to me. And regarding the Church, you forestalled my requests, doing everything that I could have wished. You do this not to please people, but to God, who has honored you, Who has given you some blessings in this life, and will grant others in the next century, because you follow His path, adhering to the truth and from beginning to end keeping your heart steadfast in the rightness of the faith. 153. To Victor, former consul (148) Thank you for remembering him, for continuing your love, which is not diminished by slander, and also for the honor that you deigned to write to him. (Written around 373) Every time I happen to read letters from your dignity, I give thanks to God that you continue to remember me and, despite any slander, do not diminish the love that, out of your most inflexible judgment or out of good habit, you once decided to have for me. Therefore, I pray to Holy God that you too will remain in a similar disposition towards me, and that I will be worthy of the honor with which you honored me in your letter. 154. To Ascholius, Bishop of Thessalonica 574 (149) He thanks Ascholia for what he began with St. Vasily correspondence, which he asks to continue; expresses gratitude to Euthymius, who delivered the letter, and asks him for the prayers of the Askholievs. (Written in 376) You also did a wonderful job according to the law of spiritual love, by starting a correspondence with me and by your good example inciting me to similar jealousy. For worldly friendship needs eyes and a meeting, because this is the beginning of intimacy 575, but those who know how to love spiritually do not resort to the flesh to gain friendship, but through the communication of faith are brought to a spiritual union 576. Therefore, thanks be to the Lord, who comforted our hearts and showed that love has not yet dried up in everyone, but there are still people somewhere in the universe who show in themselves the traits of Christ’s discipleship! And therefore it seems to me that your action is likened to the stars, which on a cloudy night, here and there, shine through in different parts of the sky and in which, just as their brightness is pleasant, the surprise of their appearance is even more pleasant. You are like them too - the luminaries of the churches, which are very few and easy to count in this deplorable state of affairs, but who, appearing to us on a moonless night, in addition to the attractiveness of your virtues, are also desired for their unexpectedness. Your disposition became quite well known to me from the letter. Although it is not large in the number of syllables, yet the correctness of thought sufficiently revealed to me your intention. For your zeal for the most blessed Athanasius serves as the clearest proof that you have a sound view of matters of great importance. For the pleasure brought by the letter, I owe great gratitude to our most honorable son Euthymius; and I myself pray that he receives all help from the Saint 577, and I ask you to pray with me so that we will soon see his return together with his most honorable wife, our daughter in the Lord. But let me ask you myself: do not limit our fun to just the beginning, but, whenever an opportunity arises to write, return your love to me with frequent interviews, and also inform about your churches how harmony continues in them. Pray for the local churches, so that great silence may come to us, and our Lord will rebuke the wind and the sea (Matthew 8:26). He responds to the complaints of his relative [Julius] Soranus, the chief of Scythia, assuring that he contains him in his memory; justifies himself and the chorebishop in some matter; asks to continue helping those persecuted for the name of Christ and to send the relics of the martyrs to the fatherland. (Written in 373) I find it difficult to justify myself in many of the accusations set out in the first and only letter, which your nobility deigned to send to me; I find it difficult not because of a lack of truth, but because, given the multitude of things imputed to me, it is difficult for me to make a preference for the most important and determine where my healing should first begin. Or, perhaps, adhering to the order in which it is written, one must answer each, one after another, accusation? Until now I did not know about those leaving from here to Scythia, they did not even inform me about those who came from your house so that I could greet you through them, although I should use great diligence to greet your honorability on every occasion. But it is impossible to forget you in prayers, unless I rather forget my work, which the Lord put me on. For, being faithful to the grace of God, of course, you remember the church proclamations (ϰηϱύγματα), you remember that we pray for the brethren who are in retreat, we also pray in the holy church for those included in the military lists, for those who boldly profess the name of the Lord and for those who have shown spiritual fruits, and, without a doubt, among many of them or along with all, as I think your honorability is included. And actually, how can I forget about you, having so many things in front of me that prompt me to remind you, such a sister, such nephews, relatives so kind who love me so much, home, family friends, seeing whom, even without wanting to, you must remember your good will? As for this matter, this brother did not do anything offensive to me, and I did not pronounce any decision harmful to him. Therefore, direct your displeasure at those who retold it falsely, freeing the chorebishop and me from any reproach. If this idle person initiates litigation for exercise, then there are popular courts and laws. Why do I ask you not to complain at all about this; But no matter what good you do, you store up treasure for yourself, and whatever peace you provide for those who are persecuted for the name of the Lord, you prepare the same for yourself on the day of retribution. You will do well if you send the remains of the martyrs to the fatherland, if only, as he wrote to me, the persecution there is still creating martyrs to the Lord 579. 156. To Evagrius, presbyter 580 (151) He praises Evagrius for caring for the world, which he himself does not refuse, although he does not take upon himself to carry out this task, because it is beyond his strength, requires long-term efforts, and more than one person, and, moreover, belongs to Meletius himself, the Archbishop of Antioch, with whom he cannot see, but to whom he does not refuse to write, despite the fact that his letter cannot have important consequences. He assures himself that he has no private quarrels with anyone; wonders why Evagrius is not in communication with Dorotheus, informs that he does not have a person to go to Rome. (Written in 373) 1. I am so far from being bored by the length of letters that this letter, from the pleasure of reading it, even seemed short to me. For what is more pleasant to hear than a word about peace? Or what is more sacred and most pleasing to the Lord, how to enter into a meeting about such matters? Therefore, to you, who accepted such a wonderful intention and so zealously took up the most blessed work, may the Lord reward you with the reward promised to the peacemakers. And about us, honest head, understand this: as for the desire and prayers to see one day the day on which everyone will form one assembly, without dividing opinions among themselves, then in this zeal we will not yield primacy to anyone. For we would truly be the most foolish of all people if we rejoiced at divisions and schisms in the churches and did not consider the union between the members of the Body of Christ to be the greatest of blessings. However, as much as we have desire, let it be known to you, we lack strength. It is not unknown to your perfect prudence that illnesses, intensified by time, require time to correct themselves, first of all, and then strong and intense action, if one wants to reach the very depths in order to completely destroy the illnesses in those who suffer. But you know what I’m saying, and if I have to say it more clearly, I’m not afraid. 2. This self-love, rooted in souls by a long-term custom, cannot be destroyed by any person, not a single letter, or a short time. For the complete extermination of suspicions and disputes produced by contradictions is impossible without some reliable mediator of reconciliation. If grace were poured out on me and I were strong in word, deed and spiritual gifts to shame my opponents, then I would have to dare to do such a thing. But perhaps even then you would not have advised me alone to begin correction, because, by the grace of God, there is a bishop 581 who primarily takes care of the Church. But he can’t come to me either, and now it’s inconvenient for me to go to him in winter, or, better said, completely impossible; not only because my body, due to a long-term illness, refused to serve, but also because the passages through the Armenian mountains will soon become impassable, even for people who are very strong in age. But I will not refuse to explain the matter to him in a letter. However, I don’t expect anything important to come out of the letter, judging by the strict accuracy of this man and the very nature of the letters, because the word sent, as usual, cannot decisively convince. For there is a lot that needs to be expressed, a lot, on the contrary, needs to be listened to, solutions to the perplexities that arise, and something firm to put in its place; and a word that is thrown onto paper inactive and lifeless in a letter cannot do anything like that. However, as I said, I will not be lazy to write. Know, truly, my most reverent and beloved brother, that, by the grace of God, I have no private quarrel with anyone. For I have never been concerned with examining the charges that each person has or is being brought against him. Therefore, you should pay attention to my thought - as the thought of a person who is unable to do anything from partiality and not from prejudice because of slander; If only there was the favor of the Lord and everything was done with us in a churchly manner and in order. 3. But our beloved son Sodeacon Dorotheus saddened me, informing me of your reverence that you refused 582 to participate in communion with him. However, as far as I remember, you and I didn’t talk about anything like that. It is absolutely impossible for me to send to the West, because I have no one capable of this service. If one of your brethren undertakes to take on this work for the sake of the churches, then, of course, he knows to whom and for what purpose he is going, from whom and what kind of letters he must stock up on for the journey. And looking around me, I don’t see anyone with me. And I desire to be numbered among the seven thousand who did not bow the knee to Baal; however, they are also looking for my soul (1 Kings 19:18, 14), laying their hands (cf. Acts 4:3) on everyone; but for this sake I will not in the least diminish my due zeal for the churches of God. 157. To Eusebius, Bishop of Samosata 583 (152) Expresses regret that he did not meet with Eusebius in the summer and that Eusebius does not write to him; asks for prayers. (Written in 373) Do you think it was hard for me to bear not being able to meet you last summer? And in other years there was no such meeting that I could get enough of him. However, for a lover to see the object of his desire in a dream provides some consolation. You won’t write, you’re so lazy; why the fact that you didn’t show up for the date should be attributed not to any other reason, but to your laziness to take a trip out of love. But not a word more about that. Pray for me and ask the Lord not to leave me, but just as he delivered me from previous temptations, so he will deliver me from those expected, for the glory of His name, in which I trusted. Regretting that he did not meet with him, he asks for his prayers and entrusts him with his brother, who is with the camels. Since my sins prevented me from fulfilling my long-standing desire to see you, I console myself in this loss with this letter and ask you to continually remember me in your prayers, so that if I am alive, I may be granted the pleasure of seeing you, and if I am not, with the help of your prayers, I will leave this world with good hope. I entrust you with the brother who is with the camels. 159. To Evpaterius and his daughter 584 (154) He testifies of himself that he joyfully receives letters in which he asks about faith, and that he himself contains the Nicene Confession of Faith; Therefore, he briefly outlines the dogma about the deity of the Holy Spirit, but postpones the most detailed exposition of it until a personal meeting. (Written in 373) 1. What should the disciples of Christ be like? What joy your Lordship’s letter brought me, you can no doubt guess from its very content. For a person who has vowed to always talk with God-fearing people and receive benefit from them, what could be more pleasant than such letters, from which it is clear that they are seeking knowledge about God? For if we are to live Christ (Phil. 1:21), then it follows that our word must be about Christ, our thoughts and every action must adhere to His commandments, and our soul must be transformed into His image. Therefore, I am glad that people ask me about such subjects, and I share the joy of those asking. So, I will say in one word: to all statements of faith compiled subsequently, we prefer the statement of the fathers gathered at Nicaea, in which the Son is confessed to be consubstantial with the Father and of the same nature as the One who gave birth. For He was confessed by those saints to be Light from Light, God from God, Good from Good, and all the like; and we now testify to the same thing, wanting to follow in their footsteps. 2. “As we are baptized, so we believe; as we believe, so we praise.” Difference between creature and Spirit Since the question that has now arisen from people who are constantly plotting innovations, and which was previously passed over in silence due to the lack of disputes over it, 585 remains unexplained (I mean the question about the Holy Spirit), I will offer my presentation of it, following the thought of Scripture; because as we are baptized, so we believe, as we believe, so we praise. So, since baptism was given to us by the Savior in the name of the Father and the Son and the Holy Spirit (Matthew 28:19), we pronounce the confession of faith, consistent with baptism, and the doxology (δοξολογία), consistent with faith, glorifying the Holy Spirit with the Father and the Son, glorifying by the faith that He is not alien to God’s nature. For those who are alienated by nature would not have participation in the same celebrations. And we regret those who call the Holy Spirit a creature, as those who, through such a word, fall into the unforgivable sin of blasphemy against the Spirit (see Matt. 12:31; Luke 12:10). There is no need to talk about the fact that creation is far from the Divine, even to those who have little practice in Scripture. For the creature is enslaved, but the Spirit liberates 586 ; creation has need of life, but the Spirit is life-giving; the creature needs to be taught, but the Spirit teaches; the creature is sanctified, but the Spirit sanctifies. Can you list the Angels, Archangels and all the Supermundane Powers - they receive sanctification through the Spirit. The Spirit Himself has in Itself natural (φυσιϰήν) holiness, having not received it by grace, but containing it in His essence, which is why it has primarily received the name Saint. Therefore, Who is Holy by nature, as the Father is Holy by nature and as the Son is Holy by nature, we do not agree to excommunicate and cut Him off from the Divine and Blessed Trinity and do not accept Him into communion with us if anyone classifies Him among the creatures. Let this, as if briefly said, be enough for your reverence, because, having received a few seeds, with the assistance of the Holy Spirit, you yourself will cultivate piety in abundance. For give wine to the wise, and he will be wise (Proverbs 9:9). We will postpone the more perfect teaching until a personal meeting, during which we can resolve objections, bring the most extensive evidence from Scripture, and confirm every example of a sound confession of faith. And now please excuse the brevity of what was said, because I would not have written anything at all if I had not considered refusing the request completely to be a greater harm than not fulfilling it enough. Someone on behalf of Diodorus issued a letter in which he discussed the permissibility of marriage with the sister of his deceased wife, contrary to the prohibition of St. Basil, made by him at the beginning of his bishopric. On this occasion St. Basil in this letter confirms his prohibition by the custom of the Church; resolves an objection based on one passage from the book of Leviticus; shows that Moses also had this prohibition; Finally, he notices that such marriages mix up carnal kinship. (Written around 373) 1. A letter came to me with the inscription of Diodorus’s name; and what follows in it most likely belongs to someone else, but not to Diodorus. For it seems to me that some clever person, having assumed your guise, wanted through this to make himself worthy of the trust of his listeners. Asked by someone whether it was permissible for him to marry the sister of his deceased wife, he did not shudder at this question, but listened calmly and even with great courage and fervor helped fulfill this unclean wish 588 . Therefore, if I had the letter, I would send it to you so that you could protect both yourself and the truth. Since the one who showed me the letter took it back and carried it everywhere, as if a sign of victory over me, who had forbidden him this at first, and said that he had written permission to do so, I have now written to you so that we can attack his forged letter with both hands and not leave him with any power and so that the letter cannot conveniently harm those who read it. 2. Rule 87 St. Basil the Great So, the first thing we can contrast with this and what is especially important in such matters is the custom we observe, which has the force of law, because the statutes were handed down to us by the holy fathers. This custom is this: if someone, possessed by a passion for impurity, falls into an unlawful relationship with two sisters, then do not recognize this as a marriage and generally not accept him into the church congregation before, as after their mutual separation. Therefore, even if there was nothing more to say than this, then this custom would be enough to preserve good morals. But since the one who wrote the letters attempted to introduce this evil into general use 589, then it is necessary for me not to refuse the benefit of inferences; however, in very clear matters, each person’s own conviction is more important than the arguments of reason. 3. He says: in the book of Leviticus it is written: Do not take your wife’s sister to become a concubine, and reveal her shame to her while she is still alive (Lev. 18:18). From this it is clear, he continues, that it is permissible to take the sister of a deceased wife. To this, first of all, I will note: whatever the Law says, it says to those living under the Law; for otherwise you will be subject to circumcision, and the Sabbath, and abstinence from food 590. For, of course, not only will we subject ourselves to the yoke of legal slavery when we encounter something conducive to our pleasures, but if something heavy turns out to be in what is legal, then we will suddenly resort to freedom in Christ. We were asked: is it written to marry the sister of a deceased person? And we answer what is safe and fair for us, namely: that this is not written. And to draw a conclusion from the consequences regarding what was kept silent is the job of the legislator, not the interpreter of the law: otherwise, if someone wants, he can dare to take her sister during his wife’s lifetime. For the same trick can be applied for this too. He will say: “It is written: don’t take it as a concubine, therefore, it is not forbidden to take someone who is not a concubine.” And whoever indulges passion will claim that the sisters have a non-jealous disposition. When the reason why cohabitation with both is prohibited is destroyed, then will there be any obstacle to taking two sisters? But to this we say: this is not written, and also this is not defined; while the connection of concepts makes both conclusions equally permissible. But in order to get rid of difficulties, it is necessary to delve somewhat into the circumstances that preceded the law. The legislator, apparently, does not cover all types of sins, but prohibits the actual sins of the Egyptians, from where Israel came, and the sins of the Canaanites, to whom he resettled. For it reads like this: according to the work of the land of Egypt, which you dwell in, you will not do it, and according to the works of the land of Canaan, which I know you are there, you will not create it, and according to their law you will not walk (Lev. 18:3). Why is it probable that this type of sin was not then common among these peoples; therefore, the Legislator had no need to protect against it, but was content with the unexplored custom of instilling disgust from crime. Why, having prohibited more, kept silent about less? Because for many carnalists, the example of the patriarch was, apparently, to the detriment of cohabitation with sisters who were still alive. Unclean passions - the invention of the school of demons What should we do? Should I read what was written or supplement what was left out? For example: it is not written in these laws that a father and son should not have the same concubine; but the prophet considers this a great crime. For he says: son and father are tied to one slave (cf. Am. 2:7). But about how many other kinds of unclean passions, which were invented in the school of demons, has Divine Scripture been silent, so as not to desecrate its holiness with the names of vile vices, and condemned these impurities with their generic names? So the Apostle Paul says: let fornication and uncleanness be called among you, as becomes saints (Eph. 5:3), by the name of uncleanness meaning all shameful deeds of both men and women. Therefore, the silence of Scripture does not at all make the sensualist unpunished. 4. And I will say that the Legislator not only did not keep silent about this, but very strictly forbade it. For what was said: do not come to reveal their shame to every neighbor of your flesh (cf. Lev. 18:6) - also includes this type of family connection. For what is closer to the husband of his wife, or, better said, his own flesh, since they no longer constitute two, but one flesh? Therefore, according to the wife, her sister becomes related to her husband. Just as he will not take his wife’s mother or his wife’s daughter into marriage for the same reason that he does not take his mother and daughter, so he will not take his wife’s sister for the same reason that he does not take his sister. Conversely, it is not permissible for a wife to have cohabitation with her husband’s relatives, because the rights of kinship are common to both. And I testify to everyone who consults with me about marriage that the form of this world is passing away, and time is ceased, and even those who have have wives will be like those who have not (1 Cor. 7:29). If they point out to me the commandment: grow and multiply (Gen. 1:22), then I will laugh at him who does not know how to distinguish the times of laws. The second marriage is abstinence from fornication, and not a resemblance to debauchery. It is said: if they do not resist, let them encroach (1 Cor. 7:9); but it is not said: “And when they trespass, let them break the law.” 5. And these people, blinding the soul with the passion of dishonor, do not pay attention to nature, which has long distinguished the names of kinship. For in what kind of relationship are those born called? Will they be called siblings or cousins? Because both names are appropriate for them due to confusion 591. Do not, man, make your aunt a stepmother to your children and do not arm the one who should cherish them instead of their mother with irreconcilable jealousy. For some stepmothers extend enmity even after death. It’s better to say that other enemies make peace with the dead, but stepmothers begin hatred only with death. And the main thing in what I said is this: if someone wants marriage according to the law, then the whole universe is open to him; if his desire is passionate, then for this very reason let the greater part be concluded for him: let him learn to acquire his vessel in holiness and honor, and not in lustful passion (1 Thess. 4:5). I would be ready to say more, but the length of the letter holds me back. I wish that my advice turned out to be stronger than passion, or that this filth did not move into our country, but remained in those places where they dared to do this abomination. 161. To Amphilochius, ordained bishop (156) He consoles him that he is caught in the nets of grace, although he avoided ordination; asks to visit him himself, exhausted by a long-term illness; advises to firmly resist unsuitable teaching and bad morals; asks for his prayers and greets him on behalf of all his people. (Written in 374) 1. All Christians are one people, one Church Blessed is God, who in every generation chooses those who are pleasing to Him, makes known the vessels of election and uses them to serve the saints! He, too, who fled, as you yourself say, not from us, but from the title expected of us, has now caught you in the inevitable nets of grace and brought you to the middle of Pisidia, so that you would take people captive to the Lord and bring from the depths to the light those captured by the devil into his will. Therefore, you also say in the words of blessed David: where will I go from Your Spirit? and will I flee from Thy presence (Ps. 139:7)? For our philanthropic Lord performs miracles similar to this. Donkeys are lost so that Israel can have a king. But he, being an Israelite, was given to Israel. You are not kept by your fatherland, which has educated you and elevated you to such a height of virtue, but, on the contrary, sees that its own adornment becomes the glory of the neighboring country. But since all who have placed their trust in Christ constitute one people and all of Christ are now one Church, although they are named from different places, then your fatherland rejoices and is glad at the orders of the Lord and reasons that it did not lose one person, but through one it acquired all the churches. May only the Lord grant that we, both present and absent, may hear about your success according to the Gospel and about the deanery of the churches. 2. A burden that the Lord helps to bear Bishop: not to follow others, but to be a teacher of those who are being saved So, take courage, be strong and lead the people whom the Almighty has entrusted to your right hand! And as an experienced helmsman, having become in spirit above every storm raised by heretical winds, keep the ship unsinkable in the salty and bitter waves of evil until the expected silence, which the Lord will create, as soon as a voice is found worthy of awakening Him to rebuke the winds and the sea (cf. Matt. 8:26). If you wish to visit me, who, due to a long-term illness, is hastening to the inevitable end, then do not expect either time or a sign from me, knowing that for paternal mercy it will always be opportune to accept your beloved son into your arms and that spiritual disposition is better than any word. Do not complain about the heaviness that exceeds your strength. If you yourself had to bear this burden, then, of course, it is not only heavy, but even unbearable. And if the Lord carries it with you, then cast your sorrow on the Lord, and He will do it (cf. Ps. 54:23). Let me offer you only one piece of advice: beware in everything, so as not to get carried away by bad morals, but, according to the wisdom given to you by God, even if something bad has crept in, change it for the better. For Christ did not send you to follow others, but to be a teacher of those who are being saved. I also ask you to pray for me, so that I may be worthy, if I remain in this life, to see you and your church. And if my departure has already been appointed for me, then to see you before the Lord: and her - your church, like a vine, abundant in good deeds, and you, like a wise farmer and a good servant, who gives his co-workers timely wages 593 and accepts the reward of the faithful and wise Steward. All of mine welcome your reverence. Be healthy and good-natured in the Lord, and may you be respected for the gift of the Spirit and wisdom that you have! 162. To Eusebius, Bishop of Samosata (157) Due to his illness, which has been going on since Easter, he apologizes for the fact that he cannot come to him for now, although he does not despair of doing this when, through the prayers of Eusebius, God restores his bodily strength. (Written in 374) One and the same thing, apparently, is what keeps me from writing to you, and again makes it necessary. For when I look at the necessity of my journey and calculate the benefits of a meeting, then the idea comes to me to regard the letters as nothing, since they, in comparison with reality, cannot replace even a shadow of it. But again, when I reason that for a person who does not have the most important and first thing, the only consolation is to greet such a husband and, according to custom, ask him not to forget me in his prayers, then the idea comes to consider letters as something important. Therefore, I myself do not want to give up hope in my soul to be with you, and to deprive your piety of this same hope. For I am ashamed not to be so reliant on your prayers that, if necessary, I can even become a young man from an old man, and not just from a weak and completely weakened man, as I am now, to some extent strong. Bodily illnesses of St. Vasily The reasons why I cannot yet be with you are not easy to explain in words to me, who is not only hindered in this by real weakness, but who has never had such power of speech to clearly depict my complex and varied illness, except that from the day of Easter to this day, fever, inflammation in the intestines, tumors of the insides, drowning me like waves, do not allow me to gather my strength. And how many illnesses I have now and what they are, brother Varakh can tell me about that, if not with complete accuracy, then enough to confirm the reason why I am postponing the trip. I am absolutely sure that if you sincerely pray with me, I will easily be freed from all painful ailments. 163. To Jovinus 594, comite (158) He thanks Jovin for the letter in which he depicted the soul, and asks to continue the correspondence in order to replace the personal meeting that the saint hopes for. Vasily’s illness does not allow him; St. provides a description of this disease. Amphilochia. (Written in 374) In your letter I saw your soul. For indeed, no painter can capture bodily features with such precision as words can depict spiritual secrets. So in your letter it sufficiently impressed both the firmness of character, and true dignity, and sincerity in all dispositions. This gave me great consolation when I was unable to see you. Therefore, do not stop taking advantage of every opportunity that presents itself to write and gift me with this conversation from a distance, because bodily weakness is already making us despair of the possibility of a personal meeting for us. And what this illness is, the most God-loving Bishop Amphilochius will tell you, who knows this because of his long stay with me, and who is able to describe in words what he saw. I want to bring you to your attention about my illnesses not for any other reason, but only in order to have an excuse for myself later, and not to be condemned for laziness if I do not visit you. However, what is needed in this loss is not justification, but rather consolation. For if it were possible for me to see your sedateness, I would recognize this for myself as much more deserving of preference than anything desired for others. 164. To Ascholius, Bishop of Thessalonica 595 (159) Thank you for the letter and for the relics of St. martyr Eutyches 596, who suffered among the barbarians beyond the Ister and whom Ascholy encouraged to suffer; expresses his grief over the present situation of the churches in the East and asks for the prayers of the Askolievs. (Written in 374) 1. With what joy your reverence’s letter filled me with joy, it was not without difficulty that I could depict this due to the weakness of the word to express it clearly; but you should guess this yourself, concluding from the beauty of your writing. For what did it not contain? Didn’t he depict love for the Lord, and surprise at the martyrs, so vividly describing the very type of feat that these events appear before our eyes, and finally, respect and affection for myself? Didn’t he portray it in a way that only one of the most excellent writers could say? Therefore, when I took the letter in my hands, read it several times and noticed the grace of the Spirit flowing abundantly in it, then I thought that I was living in ancient times, when the churches of God flourished, rooted in faith, united by love, with the mutual like-mindedness of the various members, as if in a single body, when the persecutors were obvious, the persecuted were obvious, those subjected to enemy attacks became more numerous and the blood of the martyrs became more numerous, Irrigating the church, it raised more and more ascetics of piety, because those who followed were filled with the zeal of their predecessors. Then we, Christians, kept peace among ourselves, the peace that the Lord left us, which now we have no trace of - with such cruelty we drove it away from each other! However, my soul was transported to that ancient bliss when a letter came from afar, blooming with the beauty of love, and a martyr came to us from the barbarians living beyond the Ister, preaching with himself about the integrity of the faith established there. Who can describe our spiritual joy at this? How can we invent the power of speech so that it can clearly express the secret disposition of our heart? When we saw the ascetic, we pleased the one who encouraged him to the feat and will himself receive the crown of righteousness from the righteous Judge, strengthening many for the feat of piety. 2. Comparison of the lives of Christian martyrs and modern saints. Basil of Christians Since you brought to my memory the blessed man Eutyches 597, and honored our fatherland, since it brought the seeds of piety, you made me happy with the reminder of the ancient and at the same time saddened me with the reproof of the visible. For none of us is like Eutyches in virtue: not only do we not tame the barbarians with the power of the Spirit and the effectiveness of our gifts, but even with the excessive multitude of our sins we drive the meek in disposition into savagery. For we attribute to ourselves and our sins the reason why the power of the heretics has expanded so much. Almost no part of the universe was saved from the fire of heresies. Your tales are ascetic confrontation: bodies whittled for piety, the rage of barbarians despised by people whose hearts know no fear, various tortures invented by persecutors, the confrontation of those who struggle in everything, wood, water, the final suffering of martyrs. What are our stories? Love has grown cold; the teaching of the fathers is ruined; frequent failures in faith; the lips of the pious are silent; people expelled from houses of worship raise their hands to the Heavenly Lord in the open air. And although the sorrows are severe, there is no martyrdom anywhere, because our oppressors have the same name as us. You yourself beg the Lord about this and gather all the courageous ascetics of Christ to pray for the churches, so that, if only there is still some time left for this world to stand and not everything has deviated in the opposite direction, God, having mercy on His churches, will return them to the ancient world. Describes the joy with which he received Sorano’s letter; thanks for sending the relics of St. martyr and asks for the prayers of the Sorans. (Written in 374) Holy God fulfilled my long-standing desire, making me worthy to receive a letter of your true piety. The most important and most worthy thing is to see you and to be seen by you and to personally enjoy the gifts of the Spirit who dwells in you. But since the remoteness of places and our private circumstances, which hold each of us back, do not allow this, then this is the object of my other desire - to feed my soul with frequent letters of your love about Christ. This happened to me even now, when I picked up the letter of your prudence. For I became more than doubled, having enjoyed what was written, because I could really see your very soul, reflected in the words, as if in some kind of mirror. My joy was aggravated not only by the fact that you really are as the common testimony of all portrays you, but also by the fact that your wonderful qualities constitute the adornment of our fatherland. For, like a green branch arising from a noble root, you have filled the foreign side with spiritual fruits; Therefore, our fatherland rightly boasts of its plants. And when you performed deeds for the faith, it glorified God, hearing that it had preserved in you the good inheritance of the fathers. What is your real action? With the martyr who recently labored in our neighboring barbarian country, you honored your fatherland, like some grateful farmer, sending the firstfruits of fruits to those who lent seeds. This is truly a gift worthy of an ascetic of Christ - a witness of truth (μάϱτυς τῆς ἀληϑείας), recently crowned with the crown of truth, which we received, rejoicing, and glorified God, who has already fulfilled the Gospel of His Christ among all nations. Descend to our request - to remember in your prayers us, who love you, and to diligently pray to the Lord for our souls, so that we too may one day begin to work for God on the path of His commandments, which He gave us for salvation. 166, 167. For two missing letters, see footnote 599 168. To the presbyter Antiochus, nephew of Eusebius of Samosata 600, accompanying him into exile (161) He laments about the Samosata Church, deprived of a shepherd, and pleases Antiochus that in exile he will enjoy his stay under Eusebius. (Written in 374) As much as I lament about the church, which has lost such a shepherd, I also congratulate you, who at such a time were honored to be with a husband struggling in a great feat for piety 601. For I am confident that the Lord will honor you with the same part, who wonderfully encourage and arouse his zeal. But what a gain it is to enjoy in deep silence the lessons of a husband who has acquired so much both by teaching and by actual experience. Therefore, I am sure that you have now recognized this man, what kind of prudence he is; because in the previous time, his thoughts were divided into many things, and everyday affairs did not give you the leisure to completely fall into the spiritual stream flowing from this man from a pure heart. But may the Lord grant us that you too will be a consolation to him, and that you yourself will not need consolation from others, of which I am confident, guessing about your hearts both from my own experience, thanks to which I was able to know you to some extent, and from the high teaching of a wonderful mentor, with whom even a one-day stay is a sufficient guide to salvation. 169. To Gregory the Theologian 602 (162) Deacon Glycerius, having gathered many virgins and running with them at night, took them with him. St. Gregory the Theologian gave these virgins refuge in his place. Why St. Vasily asks him to either order Glycerius to return with the virgins, or send some virgins who at least want to return. Glykeria, in case of obedience, promises forgiveness, and for disobedience threatens with deposition. (Written around 374) It is true that you undertook a decent, meek and philanthropic deed, gathering those captured by the despicable (I will say this for now) Glycerius and covering up, as much as possible, our common shame. However, your reverence should have first learned the matter in detail and then put an end to this dishonor. This Glycerius, who now appears to you as a somewhat pompous and arrogant man, was ordained by me as a deacon of the Church of Venice 603 to serve the presbyter and have charge of church affairs. And indeed, this is a man, although in other respects willful, but quite capable of random assignments. As soon as he was ordained a deacon, he became so careless about his work that he did not even begin it. But, completely arbitrarily and autocratically gathering miserable virgins, some of whom came to him voluntarily (you yourself know how youth is prone to such things), and others against their will, he decided to become their leader 604 and, having assumed the name and clothes of the patriarchate, suddenly began to behave arrogantly 605, led to this not by any plausible path or piety, but by choosing such a life as a means of subsistence, like someone else takes up another trade. And he almost outraged the entire church, despising his presbyter, a man of venerable life and years, despising the chorebishop and even me, as worthless, filling the city and the entire clergy with incessant turmoil and anxiety 606. And finally, in order not to receive even a small verbal reprimand from me and from the chorebishop, so that he does not despise him (because he taught the young people to the same recklessness), he is contemplating an extremely daring and inhumane thing. Having captured as many maidens as he could from us, and after waiting for the night, he fled. This seems 607 very strange to you. Pay attention to the circumstances. There was a Cathedral there; A great crowd of people flocked from everywhere, as befits. And he brought out his round dance 608, which followed the young men and danced around them, which caused great despondency in the reverent and aroused much laughter in the incontinent and ready for gossip. And this is not enough, although this was more than enough, but also, as I learned, the parents of these virgins, who could not bear the deprivation of their children, wanted to gather the scattered and with tears fell to their daughters, this wonderful knight, with his band of robbers, insults and dishonors. Let this not seem bearable to your reverence, because it turns into a common ridicule for all of us; but first of all they told him to return with the virgins. For he will find some kindness towards himself if he comes back with a letter from you. If he does not return, at least send the virgins to their mother, the Church. If this does not happen, do not allow those who want to leave to suffer coercion, but convince them to return to us; or I testify before you, God and people 609 that this is not good and not according to the statutes of the Church. If Glycerius returns with awareness and due 610 firmness 611, this is best; and if not, let him cease serving. Promises him forgiveness if he returns soon; otherwise, he threatens with deposition and God's judgment. (Written around 374) How long will it take you to behave recklessly, to plan evil for yourself? Disturb me, disgrace the entire monastic order? Return, relying on God and on me, imitating His love for mankind. For if I reprimanded in a fatherly way, then I will forgive in a fatherly way. Here's my word to you; because many ask for you, and before others, your presbyter, whose gray hair and compassion I respect. If you move away from me, then, of course, you have fallen in your degree 612; but you will also fall away from God with your songs and long robe, with which you lead young virgins not to God, but into the abyss. 171. To Gregory the Theologian 613 (164) Again he complains that Glycerius and the virgins have not yet returned. (Written around 374) And before I wrote to you about Glyceria and the virgins. But they have not yet returned, and are still delaying, I don’t know why or how. For I will not blame you for this, as if you are doing this to our disapproval, or yourself, being upset with me for something, or to please others. So let them come, fearing nothing. Be your guarantee in this. For I am sick about the cut off members, although rightly 614 they were cut off. And if they persist, then the burden will fall on others, and I wash my hands of it. 172. To Sophronius 615, bishop (165) He expresses both his joy at receiving Sophrony’s letter, in which he sees the first fruit of the Spirit - love, and at the same time his desire to meet Sophrony. (Written around 374) How much you made me happy with your letter, there is no need to write about it; because, without a doubt, you yourself guess this from what you wrote. For in your letter you showed me the first fruit of the Spirit - love. But what is more valuable to me than this in the present state of circumstances, when the love of many has dried up due to the increase of iniquity (cf. Matt. 24:12)? For nothing is as rare now as a meeting with a spiritual brother, a peaceful word, spiritual communication, which, having found in your perfection, I thanked the Lord, asking him to fill me with joy for you. For if these are letters, then what is a personal meeting with you like? If you take captives like this from afar, then what will you deserve when you appear near me? But be sure that if I were not held back by a thousand-fold multitude of ailments and these needs that I am bound by were not inevitable, I myself would hasten to your perfection. And although this long-standing physical illness serves as a great obstacle for me to move from my place, I would not attribute this to an obstacle for the sake of the expected benefit. For to be honored with a meeting with a person of such a way of thinking, who prefers the faith of the fathers to everything, as the venerable brethren and co-presbyters say about you, really means the same thing as returning to the ancient blessed state of the churches, when only a few were subject to the vice of competitiveness 616, and all remained in silence, being unashamed doers of the commandments, serving the Lord with a simple and unsophisticated confession (ὁμολογία), keeping intact and genuine faith in the Father and the Son and the Holy Spirit. 173. To Theodora, Canoness 617 (166) The fact that he rarely writes is excused by uncertainty about the correct delivery of letters; depicts the difficulty of achieving perfection in life, to which Theodora vowed to devote herself. (Written around 374) Gospel Perfection What makes me lazy to write to you is the uncertainty that my letters will certainly reach the hands of your love, and that, due to the incompetence of the servants, thousands of other people will not read them in advance, especially with such a current confusion of affairs in the universe. Therefore, I expect that they will, no matter what, scold me and forcefully demand letters from me, and this will serve as a sign for me that the letters are being delivered. Therefore, whether I write or remain silent, I have one thing to do - to keep in my heart the remembrance of your modesty and to pray to the Lord to allow you to complete the course of a good life in accordance with your intention. For it is indeed no small feat for the one who has made a vow to add to this what follows the vow. Anyone can choose for themselves a way of life that is consistent with the Gospel; but to observe everything to the smallest extent and not to ignore anything written in the Gospel - in this, very few of those known to us have managed to use a curbed tongue, and an eye trained according to the intention of the Gospel, and to act with their hands in order to please God, and to move their legs, and to use each of their limbs, as our Creator originally ordered (ᾠϰονόμησε). In clothing - decency, in dealing with men - caution, in food - moderation, in acquiring the necessary - not excess; All this, to put it simply, is not an important matter, but it requires a great feat in execution, as we find in reality itself. And perfection in humility, so that we neither remember the nobility of our ancestors, nor, if we have by nature any advantage, mental or physical, do not exalt ourselves with it, nor turn others’ opinions about ourselves into a reason for exaltation and arrogance - and this applies to the life of the Gospel, just as in abstinence - firmness, in prayer - tirelessness, in brotherly love - compassion, with those in need - sociability, in the way of thinking - modesty, contrition of heart, sound faith, in sadness - stability [of the soul] 618 - and so that in our thoughts the remembrance of the terrible and inevitable Judgment never ceases, to which we are all hastening, although very few remember this and care about how it will end. The fact that he has not written to her before is justified by the fear of exposing her to any danger from his ill-wishers; advises her to gradually have the fear of God in her heart and to accept everyone into the fellowship of prayer. (Written around 374) With a strong desire to write often to your nobility, I always restrained myself so as not to give the thought that I was bringing some kind of temptation upon you; because some are hostile to me and, as I hear, they extend their enmity to such an extent that they find out if anyone ever received my letter. But since you yourself (which you did well) began a correspondence and wrote to me, asking, as it should be, for advice on matters concerning your soul, then I am prompted to write to you, both as a reward for what was omitted in the past, and at the same time in response to the message of your nobility. We sin due to lack of fear of God Blessed is the soul that, day and night, has no other concern than this one thing, like on that great day, when all creation appears before the Judge, to give an account of its deeds and without difficulty answering for its life. Whoever has this day and hour before his eyes and always thinks about justification at an infallible judgment seat, will either not sin at all, or will sin very little; because we sin due to the lack of fear of God in us. And in someone who clearly has the expectation of a threat, the fear that lives in him does not allow him to fall into rash actions or thoughts. So, remember God, have the fear of God in your heart and accept everyone into prayerful fellowship. For great is the help of those who can appease God. And don't stop doing it. For prayer will be both a good helper for us in this life while we live in this flesh, and for those leaving here it will serve as sufficient guidance for the next age. But just as caring is a good deed, so, on the contrary, despondency, despair and hopelessness in salvation harm the soul. Therefore, trust in the goodness of God and expect God to intercede, knowing that if we turn to Him as we should and sincerely, not only will He not reject us completely, but, while we are still saying the words of prayer, He will say: “Here I am!” 175. To Magninian 619, comit (168) Explains to him why his request to write something about faith is not satisfied. (Written around 374) Your Reverence wrote to me before and clearly demanded that, among other things, I write about faith. For my part, I praise your zeal for this and pray to God that you relentlessly choose what is good and always succeed in improving in knowledge (γνώσει) and in good deeds. But since I do not intend to leave writings on faith behind me, nor to write various expositions of faith (πίστεις), I refrained from answering your request. However, it seems to me that you were told by people who are not doing anything there, who, while slandering me 620, are divulging something, as if they would justify themselves if they lied about me something the most vile. They will be revealed by advancing experience over time. And I ask those who have placed their trust in Christ not to care about anything else except the ancient faith; but as we believe, so we are baptized; as we are baptized, so we praise (δοξολογεῖν) 621. It is enough for us to confess those Names that we have received from the Holy Scriptures, and to avoid innovation in this; because our salvation does not lie in the invention of names, but in a sound confession of the Godhead in whom we have believed. 176. To Amphilochius, Bishop of Iconium (169) Invites him to St. Remembrance Day. Eupsychia 622 and asks to come three days before this holiday. (Written in 374) May the Holy God arrange that when this letter of mine comes into your hands, you will be healthy in body, free from all leisure and have success in everything, and therefore my invitation will not remain unfulfilled by you - to come to our city and make more solemn the celebration that our Church is accustomed to celebrate annually in honor of the martyrs 623. For be sure, most honorable and truly dear to me, that my people, having learned many from experience, desire your arrival more than success in anything. So you wounded them with your love during your short stay with us. Therefore, in order for the Lord to be glorified, and the people to rejoice, and the martyrs to be honored, and for me, an elder, to receive the due service from my sincere son, deign to immediately come to me and precede the days of the meeting, so that you and I can spend our leisure time together and be comforted by the communion of spiritual gifts. And the festival takes place on the fifth of September 624. Therefore, I ask you to arrive three days in advance, so that with your presence you will add greatness to the memory celebrated in the almshouse. Healthy, complacent in the Lord and praying for me, may the grace of the Lord preserve you both for me and for the Church of God! 177. To Sophronius, master 625 (170) Intercedes for Eusebius, who was put on trial for slander. (Written in 374) It is not easy to list everyone who has benefited from your generosity for my sake; so many (I know this myself) have done good by your lofty hand, which the Lord gave me as a helper in difficult circumstances. But the most venerable brother Eusebius, whom I now introduce in my letter, has the most right to your generosity; he has fallen victim to absurd slander, and your directness alone can dispel it. Therefore, I ask, both as a gift of justice, and out of condescension towards humanity, and for the continuation of ordinary mercies towards me - replace everyone with yourself for this person and intercede for him along with the truth; because the justice of the case serves as a considerable help to him, which would be very easy to prove clearly and irrefutably if the present state of affairs were not harmful to this. Intercedes for the same Eusebius. (374) I know that I have repeatedly interceded for many before Your Honor - and have been quite useful to those oppressed in such difficult circumstances. However, I do not know that before this I sent to your honor anyone more dear to me and in greater danger than my beloved son Eusebius, who is now handing you this letter from me. How entangled he is in this matter, he himself will tell your decorum about it, if only he finds a convenient time. And what should be said by me is the following: there is no need to subject this person to torture, and since many perpetrators of very serious crimes have been convicted, then he should be forced to bear the suspicion that falls on many, but a trial should be carried out and, as a result, attention should be paid to his life. For in this way, slander will easily become obvious, and this person, having found the most fair defense for himself, will always be a herald of the benefits of your condescension. Entrusts it to the protection of a person who has a case in court and has been slandered. (Written in 374) The nobility of your origin and your sociability with everyone show us that you are philanthropic and a friend of freedom. Therefore, I boldly ask for a person who is distinguished by his ancient family and ancestors, and is even more worthy of respect and respect in himself because of his innate meekness of morals; therefore, at my request, intercede for him, who has troubles in court in a case that, in its fairness, is not worth the trouble, but is dangerous due to serious slander. For it will greatly contribute to his salvation if you deign to say a humane word for him, by which, firstly, you will pay tribute to justice, and secondly, you will show us, your chosen friends, the usual honor and mercy. 180. To Sophronius, master, for Eumathys (173) Eumathias, a noble and learned man, but who suffered some kind of misfortune, intercedes for this. (Written in 374) Having met a person worthy of respect in unbearable circumstances, I suffered mentally. And how, as a human being, can one not sympathize with a noble man who is innocently entangled in litigation? And, reasoning with myself how I could be useful to him, I found only one way to solve the difficulty in which he was, namely, by making him known to your dignity. So, your job is to complete the rest, that is, to show him your zeal, which, as I am a witness, you have shown to many. You will learn the matter from the request that he submitted to the kings and which I ask you to take into your hands and assist this person as much as possible. For you will do mercy to a Christian, a noble man and worthy of respect for his many learnings. And if I add that I also take the benefit shown to him as a great favor, then, although in other respects I am not worthy of great respect, but since your dignity always wants to pay attention to me, without a doubt, it will seem considerable to you to give me pleasure too. 181. To Otrius Melitinsky 627 (174) On the occasion of his exile to Thrace, Eusebius, Bishop of Samosata, asks Otrius to write about the affairs of Samosata for mutual consolation, and he himself promises to report news from Thrace about Eusebius. (Written in 374) I know that separation from the most God-loving Bishop Eusebius is as sensitive to your reverence as it is to me. So, since we both need consolation, let us console each other. You write to me about the affairs of Samosata, and I will inform you about what I learn from Thrace. For it brings a lot of relief in real grief, both to me to know about the firmness of the people, and to your kindness to receive news about the situation of our common father. Of course, even now I won’t describe this in a letter, but I imagine a person who knows exactly and will tell you in what position he was left and how he endures what happened to him. So, pray for him and for me, so that the Lord will send speedy deliverance from these disasters. 182. To the elders of Samosata (175) He gives thanks for his firmness in faith and asks for rewards from the Lord for this. (Written in 374) As much as I grieve, imagining the widowhood (ἐϱημίαν) of the Church, I so please you, who have achieved such a measure of feat, which may the Lord give you 628 to accomplish courageously, in order to receive you a great reward both for faithful stewardship and for the courageous firmness that you have shown for the name of Christ. 183. To the rulers of Samosata 629 (176) He praises their zeal for good deeds, advises them to be firm in this and asks them to write to him. (Written in 374) The crucible is for gold, for the zealots of virtue - sorrow for trusting in God When I see that temptation has already spread throughout the entire universe and that the most significant cities of Syria have undergone suffering equal to yours, but not everywhere I see that the senatorial class was so skillful and distinguished by good deeds, as your zeal for good deeds is now glorified, then I am close to rejoicing at the present state of affairs. For if there had not been this sorrow, then your art would not have been revealed. Therefore, it is clear: as the crucible is for gold, the zealots of any virtue will have sorrow for their trust in God. So, my wonderful ones, try to make what follows worthy of the labors you have endured, show that on a great foundation you are erecting an even more worthy building, and when the Lord gives that the shepherd of the Church himself will appear on his throne, surround him to tell us what orders each of you has made for the Church of God, and on the great day of the Lord, accept reward from the generous God to each according to the labors he has endured. If you remember me and write to me whenever possible, then you will act justly, rewarding me with equal for equal, and at the same time you will bring great joy by sending in letters clear signs of your most pleasant voice for me. 184. To Eustathius, Bishop of Immeria 631 (177) Eustathius asks that, when engaged in church affairs, he writes to him whenever possible, which he himself promises to do. (Written in 374) I know that orphanhood leads to sadness and a lot of trouble, because it deprives you of patrons. Therefore, I believe, your reverence, saddened by what happened, does not write to me, and at the same time is now in great worries and visits the flock of Christ because of the enemies who have arisen everywhere. But since conversation with those who are unanimous serves as a consolation in any sorrow, then deign to write to me, whenever possible, in order to calm yourself down by conversation with me, and to console me by communicating your speeches to me. I will try to do the same whenever things allow. And pray yourself, and ask all the brethren to appease the Lord with zeal, so that over time he will show us liberation from the lamentation in which we are now. 185. To Theodotus, Bishop of Berea 632 (178) He asks not to omit cases of mutual correspondence, expresses a desire to see him personally. (Written around 374) I know that although you do not write to me, the memory of me is kept in your heart. And I conclude this not because I myself am worthy of any good memory, but because your soul is rich in an abundance of love. However, as far as you can, take advantage of the opportunities you encounter to write to me, so that I will be more pleased when I hear about your affairs, and use this as an opportunity to describe our affairs to you myself. For those who are physically separated have only one way of communicating - through letters, and we will not deprive each other of this conversation as long as business permits. But may the Lord grant us to meet personally, so that we may grow in love and increase our gratitude to the Master for His great gifts. 186. To Antipater, regional ruler (179) Congratulates Antipater, who was cured by cabbage sauerkraut in vinegar. (Written around 374) How wonderful is wisdom in other respects, and in the fact that it does not allow its pets to use expensive medicine, but the same thing serves as a supply for the table and a sufficient benefit for health! For, as I heard, you restored the weakened urge to eat with cabbage pickled in vinegar, which I had previously looked at with displeasure, and because it resembled a fellow pupil - poverty. Now, it seems, I have convinced myself and I laugh at the proverb, seeing this kind nurse of youth, who restored health to our city ruler. And I will no longer prefer anything to it, not only the Homeric lotus 633, but also that ambrosia 634, which, if it ever existed, nourished the inhabitants of Olympus. 187. Antipater to Basil the Great He answers, defending himself from the witticisms of St. Vasily. (Written at the same time as the previous letter.) Cabbage twice is death, says the envious proverb. And I, who have demanded it many times, will die one day. Without a doubt, I will die, even if I didn’t demand it. And if without a doubt, then I will not find it difficult to taste the sweet supply, which the proverb in vain scolds. 188. To Amphilochius 635 about the rules (180). First Canonical Epistle 636 Saint Basil answers many questions proposed by St. Amphilochius, regarding church rules and some places of Holy Scripture. (Written in 374) It is said: to him who asks a foolish question about wisdom, wisdom will be imputed (Prov. 17:28); and the question of the wise makes wise even the unwise. This, by the grace of God, happens to me every time I receive letters from your hardworking soul; because I become more knowledgeable and wiser than myself, learning from the question itself much that I did not yet know. And caring for an answer is a teacher for me. Exactly the same now, although I have never before taken your questions into careful attention, I am forced to consider them exactly, remember, if I heard anything from the elders, and on my own come up with something akin to what I have learned. Rules of St. Basil the Great. Rule 1. Heresies, schisms, unauthorized gatherings So, as for the question of the Kafars 637, this was said before 638, and by the way you reminded that one must follow the custom of each country, because those who at that time thought differently about their baptism on this subject thought differently 639. But the baptism of the Pepusines 640, it seems to me, does not deserve any respect 641, and it is surprising how this was hidden from Dionysius 642, so knowledgeable in the rules. For the ancients determined to accept that baptism which in no way departs from the faith. Therefore, some were called heresies, others schisms, and others illegal assemblies 643. “Heresies” (αἱϱέσεις), if they have completely rejected and become alien by faith itself, “schisms” (σχίσματα), if they disagree among themselves for some church reasons 644 and on issues allowing healing, and “illegal gatherings” (τὰς παϱασυναγωγάς), assemblies composed of rebellious presbyters or bishops and ignorant people. For example, if someone, after being convicted of sin, is removed from the priesthood and does not submit to the rules, but arrogates the chairmanship and the priesthood to himself, and others retreat with him, leaving the Catholic 645 Church, then this is an unlawful gathering. And to disagree with those who belong to the Church in the doctrine of repentance is schism 646. Heresies are, for example, the heresy of the Manichaeans 647, the Valentinians, the Marcionites 648 and these very Pepusines; because here the disagreement concerns the very belief in God. Therefore, the ancient fathers decided to completely reject the baptism of heretics, and to accept the baptism of schismatics, as still belonging to the Church; those who are in illegal gatherings, after correction through proper repentance and conversion, should be rejoined to the Church; Thus, those who often occupied an ecclesiastical degree and retreated with the rebellious, upon their repentance, are accepted into the same rank 649. So, the Pepusines are obvious heretics, because they blasphemed the Holy Spirit, lawlessly and shamelessly assigning the title of Comforter to Montanus and Priscilla. And therefore, as those who deify people, they are worthy of condemnation, and as those who insult the Holy Spirit by comparing Him with people, they are subject to eternal condemnation for this, because blasphemy against the Holy Spirit is not tolerated (Mark 3:29; Luke 12:10). Therefore, what is the basis for accepting their baptism, when they baptize into the Father and the Son and into Montana, or Priscilla 650? Those who were not baptized were those who were baptized into something that was not given to us. Therefore, if this was hidden from the great Dionysius, then we should not adhere to imitation of error; because the inconsistency is itself visible and obvious to anyone who is even somewhat capable of reasoning 651. Transmission of the grace of the Holy Spirit through ordination The Kafars are among the schismatics. But, however, the ancients, I mean Cyprian 652 and our Firmilian 653, decided to bring all of them, and the Kafars, and the Encratites 654, and the Hydroparasts, under one definition; because, although the beginning of the separation was due to a schism, those who departed from the Church no longer had the grace of the Holy Spirit on themselves, since its teaching became scarce after the suppression of succession, and although the first who separated had the laying on of hands from the fathers and through the laying on of their hands received spiritual gifts, but having broken away, becoming laymen, they had no power to baptize or ordain and were not able to convey to others the grace of the Holy Spirit, from which they themselves fell away 655. Therefore, those baptized by them, like those baptized by the laity, when they come to the Church, were commanded to be cleansed by true baptism, Church Baptism 656. But since some in Asia 657, for the welfare of many, decided to accept their baptism, then let it be acceptable. We must keep in mind the evil deception of the Encratites, namely, in order to make it difficult to accept them into the Church, they finally decided to speed up their own baptism, thereby violating even their own custom. Therefore, I think that since nothing is clearly said about them, we should reject their baptism; and if anyone has received baptism from them, when he comes to the Church, baptize him. However, if this is an obstacle to the general improvement, then again we must adhere to custom and follow the fathers who arranged for us what was necessary for us. For I am afraid that, wanting to keep them from haste in baptism, the strictness of the rule will not hinder us from being saved 658. If they observe our baptism, this should not make us lenient towards them; because we are not obliged to give them gratitude, but we must strictly follow the rules. But in any case, let it be decreed that those who come to the Church from those baptized 659 by them should be anointed 660 faithful and then proceed to the Sacraments. I know that the brothers Izoias and Satornina, who were in their company, were accepted into the episcopal see; therefore, we can no longer excommunicate those who are in union with their society from the Church, having established for ourselves, as it were, some rule for communicating with them by accepting bishops. Rule 2. Abortion is murder Anyone who intentionally destroys a conceived fetus is subject to punishment for murder. But whether the fruit has formed or has not yet formed, this is not exactly determined by us. For the guilty person in this case is punished not only for the fetus that she would give birth to, but also for malicious intent against herself, because women most often die from such attempts. Added to this is the destruction of the conceived fetus - this, according to the intent of those who dare to do this, is another murder 661. However, their time of repentance should not continue until death 662, but they must be accepted after ten years, and healing should be determined not by time, but by the manner of repentance 663. Rule 3. The most effective healing is removal from sin A deacon who, after accepting the diaconate, fell into fornication, must be deposed from this rank. But let him, who has been reduced to the state of a layman, not be forbidden to partake of [the Holy Mysteries]; because the ancient rule is that those who fall from their degree should be subjected to this one kind of punishment; in which the ancients, as I think, followed this law: do not take revenge twice in abundance (Nahum.1:9) 664. But the rule also has another reason, namely, that those who belong to the class of laity, having been cast out from the place of the faithful, are again accepted into the place from which they fell. And the deacon will once and forever be subjected to the long-lasting punishment of deposition. Why, since the diaconate was not returned to him, did they limit themselves to this one punishment 665. And this is according to the regulations. In general, the most effective healing is removal from sin. Why does someone who has rejected grace for carnal pleasure, if with heartfelt contrition and all possible enslavement of himself to abstinence, he renounces the pleasures that brought him to the point of fall, he will present to us perfect proof of his healing. Therefore, we must know both, both prescribed by the rules and introduced by custom 666; for those who cannot achieve perfection, follow the faithful rule. Rule 4. Measure of bigamy With regard to trigamists and polygamists, the same rule applies, subject to proportionality, as for bigamous persons 667. Those who are bigamous are given a year, others two; Those who are trigamous are excommunicated for three, and often for four years. And such a marriage is no longer called marriage, but polygamy, or better yet, condemned fornication; because the Lord also said to the Samaritan woman, who had five husbands one after the other: “I have no husband like you now” (John 4:18), showing that those who have transgressed the measure of bigamy are no longer worthy to be called the name of husband or wife. But we, following not the rule, but the example of our predecessors, adopted a five-year excommunication as a custom for trigamists 668 . One must not at all not allow them into the Church, but for two or three years deign to hear church readings, and after that allow them to stand with the faithful, but keep them from partaking of the Good 669, and thus, when they show some fruit of repentance, elevate them to the place of communion 670. Rule 5. Heretics who repent at the end of their lives 671 must be accepted, obviously, not without reasoning, but after knowing whether the repentance really shows true and whether they have fruits indicating an effort to be saved. Rule 6. The fornication of virgins dedicated to God 672 should not be counted towards marriage, but by all means it is necessary to dissolve their connection; because this is also useful for the Church for its strength, and will not give the heretics a reason to talk about us, as if we are attracted to ourselves by the permission to sin 673. Rule 7. Sodomy, bestiality, murderers, poisoners, adulterers, idolaters deserve the same punishment. Therefore, in the reasoning of some, observe the rule that you have in the reasoning of others 674. We should not even doubt the acceptance of those who have repented for thirty years of uncleanness 675 committed by them out of ignorance. For what makes them worthy of apology is ignorance, voluntary confession, and such a length of time. Almost an entire generation of people were devoted to Satan so that they could learn not to commit outrages. Therefore, order to accept them without delay, especially if they have tears that touch your mercy, and if they show a life worthy of compassion. Rule 8. Voluntary and involuntary Whoever, in irritation with his wife, uses an ax is a murderer. But it is wonderful and worthy of your prudence that you reminded me to talk about this in more detail, because there is a lot of difference between voluntary (ἑϰούσιον) and involuntary (ἀϰούσιον) 676 . It is not at all arbitrary and far from the thoughts of the person who did this if someone throws a stone at a dog or a tree and hits a person. He had a desire to drive away the dog or knock over the fruit, but someone accidentally came under attack while walking by; therefore such a thing is involuntary. It is also an involuntary thing if someone, wanting to bring some sense into himself, beats someone with a belt or an unsteady stick, and the beaten person dies; because here the intention is taken into account, namely, the desire to correct the sinner, and not to kill. The following is also considered involuntary deeds: when someone defending himself in a fight with a stick or hand, delivers a merciless blow to a dangerous place in order to cause pain to a person, and not at all kill him. But this is close to arbitrary, for whoever uses such a weapon in defense or strikes mercilessly, clearly does not spare the person, because he himself has passion. In the same way, even that is considered involuntary if someone uses a heavy tree or stone in a task that is beyond human strength, but had something else in mind, and did something else; because in irritation he struck such a blow that he killed the victim, while, perhaps, he was trying to hurt him painfully, and not completely kill him to death. But there is no excuse for anyone who used a sword or something similar, and even more so who inflicted a wound with an axe. For it is clear that he did not strike with his hand, so that the measure of the blow depended on him, but inflicted a wound in such a way that the blow must have become fatal both from the weight and from the sharpness of the iron, and because it was thrown from afar 677 . Those who perform abortions on women are murderers It is just as arbitrary and beyond any doubt what is done by robbers during enemy invasions; for robbers kill for money, avoiding evidence, and in war they lead to murder, intending not to intimidate or reason, but to destroy their opponents. However, if someone composed a cunning drug for some other purpose and killed a person with it, such an act is considered arbitrary. This, for example, is often done by women, using some kind of slander and bandages, trying to attract others to their love and giving them drugs that produce darkness in the minds. Why do such people, killing, although they had one intention and did another, nevertheless, for their cunning and illegal deed, are ranked among arbitrary murderers. Therefore, those who give drugs that poison the baby are murderers, just like those who take poisons that kill the fetus. And that's enough about this. Rule 9. According to the sequence of concepts (ϰατὰ μὲν τὴν τῆς ἐννοίας ἀϰολουϑίαν), the saying of the Lord about the impermissibility of leaving married life, unless in words, should be equally applied to husbands and wives fornicator (Matthew 5:32). But this is not the custom (Ἡ δὲ συνήϑεια οὐχ οὕτως ἔχει). Although we find that strict attention is paid to wives, because the Apostle says: the filthy woman is one body (1 Cor. 6:16), and Jeremiah: if the wife be to another husband, she will not return to her husband, but she will not be wicked and defiled (Jer. 3:1), and also: keep the adulterer foolish and wicked (Proverbs 18:23); however, custom commands that wives keep their adulterous husbands with them when they live in fornication 678 . Therefore, she who lives with a husband who has been abandoned by his wife, I don’t know whether she can be called an adulteress; because here the blame falls on the wife who divorced her husband. For what reason did she leave married life? If her husband beat her and she could not bear the blows, then she should have endured it better than separated from her partner. If you haven’t suffered the loss of your property, then this excuse is also disrespectful. And if it is because he lives fornication, then this is not observed according to church custom; on the contrary, the wife is commanded not to separate from her unfaithful husband, but to live together, because the end of the matter is not yet known. Whatever you think, wife; How can you save your husband? (1 Cor. 6:16). Why is it that she who has left her husband, if she has moved on to another, is an adulterer? and a husband abandoned by his wife is worthy of an apology, and the woman living with him is not condemned 679. However, if a husband who abandoned his wife moved on to another, then he is also an adulterer, because he leads his wife to adultery, and she who lives with him is an adulteress, because she attracted someone else’s husband to herself. Rule 10. Oathbreakers are never successful Those who swear not to accept ordination, after they have taken the oath, should not be forced to break it. For although there seems to be one rule that makes leniency such, we know from experience that perjurers are not successful. But one must pay attention to what kind of oaths, in what words and with what disposition they swore, without losing sight of the smallest additions to the words; therefore, if it is impossible to improve matters in any way or way, then it is absolutely necessary to dismiss them 680. And the case of Sevier, that is, the presbyter ordained by him, in my opinion (if you agree to this), can be corrected as follows: this village, to which this man was assigned and which is now subordinate to Mystia, was ordered to be subordinated to Vasodam; thus, without moving from his place, he will not break his oath, and Longinus, having Cyriacus with him, will not make the church abolished and will not condemn his soul for idleness. And it seems that we will not in the least act against the rule by giving leniency to Kyriaco, who took an oath to remain in Mindan and agreed to his transfer, because his return would be protected from the oath. And that he yielded to this order, this will not be charged to him as a crime of oath, because it was not added in the oath not to leave Mindan for a short time, but it was said to remain in them for the next time. To Sevier, who presents oblivion as an excuse, we will make condescension, saying: He who knows the secret will not allow His Church to suffer harm from a person who, as in the beginning, did not act according to the rules, but bound himself with an oath contrary to the Gospel, and taught to break the oath by moving, and now lies in that he pretends to attribute oblivion to himself. But since we are not judges of hearts, we judge by what we hear, we will leave vengeance to the Lord, and we ourselves will accept it, without examining the matter and excusing human weakness - oblivion. Rule 11. And whoever committed involuntary murder has suffered sufficient punishment at the age of eleven. For it is clear that in relation to those who suffered beatings we observe the Mosaic decree (Ex. 21:18-19) and the one who fell from the blows he received, but then went with the help of a rod, will not be considered killed. And if he did not get up after the blows, the one who beat him did not want to kill him, although he is a murderer, however, his intention was not arbitrary. Rule 12. For bigamists, rule 681 completely blocked (church) ministry 682. Rule 13. Our fathers 683 did not charge murders in war as murders, it seems to me, out of condescension towards the defenders of chastity and piety. But perhaps it would not be a bad idea to advise that unclean hands should be abstained from one Communion 684 for three years. Rule 14. Whoever takes the increase 685, if he agrees to spend unjust profits on the poor and henceforth be free from the disease of covetousness, can be accepted into the priesthood 686. Rule 15. I am amazed at you that in your reasoning of Scripture you demand literal accuracy and consider it forced the way of expression in translation, which conveys the meaning of Scripture, but does not offer what is actually signified by the Hebrew expression. Since the question proposed by an inquisitive person 687 should not be left unanswered, we will say: the birds of the air and the fish of the sea (Ps. 8:9) even at the creation of the world 688 had the same origin, because both genera were brought out of the water. And the reason for this is the identical property of both types, because some swim in water, while others swim in the air 689. So, although for this reason they are mentioned together, however, this image of expression, if we mean fish, is not conveyed exactly, but if it refers to everything living in the waters, it is very close. For man has been subject to the birds of the air and the fish of the sea, and not only these, but also everything that passes along the paths of the sea; because not everything that lives in the water is a fish, for example, cetacean animals - whales, hammerheads, dolphins, seals, and also horses, dogs, saws, swords and sea cows, and if you like, sea anemones, combs and all animals living in shells, not one of which is a fish - all that pass through the paths of the sea, and those of the aquatic animals that differ from fish, but pass through the paths maritime Rule 16. But Naaman 690 was not great before the Lord, but before his master (2 Kings 5:1), that is, one of the mighty men of the king of Syria. Therefore, carefully delve into the Scriptures, and you will immediately find a solution to the question 691. 189. To Eustathius, chief physician 692 (181) He praises the art of medicine, and especially in Eustathius, who helps not only bodies, but also souls, like St. Basil learned from his own experience that Eustathius encouraged him to denounce his slanderers; gives an answer to those who accused him of tritheism, of Sabellianism, of allowing one Deity in three Hypostases; confessing the latter, he explains the intention of the accusers to exclude the Holy Spirit from the Divinity and proves that the Holy Spirit in Baptism is named together with the Father and the Son, that all Divine names are attributed to Him, that the name “God” cannot be disputed with the Spirit; finally, to the objection that the name “God,” as meaning nature, does not belong to the Spirit, the unity of action in the three Hypostases proves the identity of nature in them. (Written late 374 or early 375) All of you who practice medicine have one thing in mind—philanthropy. And it seems to me that whoever prefers your science to everything that interests us in life argues in accordance with reason and does not deviate from his duty, because the most precious [good] of all is that life becomes hateful and painful if it is impossible to have health, and health is given by your art. But in you this knowledge is brought to perfection; You set for yourself the most extensive limits of philanthropy, the charity of your art is not limited only to the body, but also takes care of the healing of mental illnesses. I say this, not just following folk rumors, but also taught by my own experience, as in many other cases, and especially now, with the indescribable malice of my enemies, which, like a crushing torrent, consumed my life and which you skillfully deflected from me, softening this painful hardening of my heart with the outpouring of a consoling word. For, looking at the constant and various attempts against me by my enemies, I thought that I should remain silent, endure the disasters inflicted on me in silence and not contradict those armed with lies, this dangerous weapon, which often pierces its edge with the help of truth itself. But you, having done a great job, encouraged me not to give away (ϰαταπϱοδιδόναι) the truth, but to expose the slanderers and not allow many to suffer harm from the fact that lies are more successful than the truth. 2. It seemed to me that those who harbor hatred against me, which has no reason, were doing something similar to what is told in Aesop’s fable. In Aesop, the wolf places some blame on the lamb, of course, ashamed to show himself the thought that, without a fair excuse, he kills someone who has not offended him in any way; when the lamb easily refutes the accusation brought against him by slander, then the wolf can no longer restrain his [rapid] greed (τῆς ὁϱμῆς), but although he must yield to justice, he nevertheless decides victory with his teeth. So these people, for whom hatred of me is desired as one of the blessings, blushing, perhaps, at the mere thought that they hate me without a reason, invent these reasons and accusations and do not stop at anything said at all, but now one thing, and soon then another, and after a while again they pass off something else as the reason for enmity towards me. Their anger does not hold on to anything permanently, 693 but when forced to renounce one accusation, they seize on another, and after that they take on a new one again and, even though all the accusations have been refuted, they do not give up their hatred. They accuse me of preaching three Gods, they repeat this out loud to many and do not stop giving this slander an appearance of credibility. But the truth protects me, because both in front of everyone in general, and in private before everyone who meets me, it is shown that he who confesses three Gods is cursed by me and is not recognized as a Christian. But as soon as they hear this, they have Sabellius 694 ready against me, and they divulge that Sabellius’ disease is also in my teaching. Again, I oppose this with my usual weapon - truth, proving that I fear such heresy on a par with Judaism. 3. What then? Did they calm down, tired of such attempts? No. But they reproach me for innovation, and thus, composing an accusation against me, they reproach me for the fact that, while confessing three Hypostases, I call one goodness (ἀγαϑότητα), one power (δύναμιν), one Divinity (ϑεότητα). And they say this not without truth, because that’s what I really call it. But, accusing them of this, they also say that this is not their custom and that this does not agree with Scripture. What can I say to this? I do not consider it fair for Orthodox teaching to recognize the prevailing custom as a law and rule. For if custom has force in proving Orthodoxy, then, of course, it is permissible for me to contrast the custom that prevails among us. And if they reject our custom, then I, without a doubt, am not obliged to follow their custom. So, let the inspired Scripture judge us, and whoever’s teaching turns out to be in agreement with God’s word will undoubtedly have the voice of truth on his side. Therefore, what is the fault? For in the accusation to which I am subjected, two faults are simultaneously indicated - the first, that I share the Hypostases, and the second, that I do not count any of the names appropriate to God (ϑεοπϱεπῶν) in plurality 695, but, on the contrary, as stated above, I say: one goodness, one power, one Divinity - and about all the like I express myself in singular. As for the separation of Hypostases, those who affirm the otherness of 696 essences in God’s nature should not shy away from this. Whoever says “three essences” is already indecent to say “three Hypostases.” Consequently, this one thing is blamed: that I use the names attached to God’s nature in the singular. 4. But I have a ready and clear answer to this. Whoever condemns those who claim that the Divinity is one will, by necessity, agree with those who assert that there are many Deities or that there is no Divinity. For it is impossible to think of anything other than what has been said. But that there are many Divinities, the inspired teaching does not allow this to be affirmed, which, wherever it mentions the Divinity, mentions it in the singular: for in Him dwells all the fulfillment of the Divinity (Col. 2:9); and in another place: For His invisible being, from the creation of the world, was understood by the creation, and His everlasting power and Godhead are visible (Rom. 1:20). So, if extending the number of Deities to a plurality is characteristic only of those who suffer from the delusion of polytheism, and it would be fitting for atheists to completely deny the Deity, then what is the basis for accusing me of professing one Deity? But they reveal the purpose of the word more clearly. Although in relation to the Father they admit that He is God, and they also agree to honor the Son with the name of Divinity, however, the Spirit, ranked with the Father and the Son, is no longer included in the concept of Divinity, but, asserting that the power of Divinity extends only from the Father and the Son, the nature of the Spirit is deprived of Divine glory. Therefore, I need, to the best of my ability, to give a brief answer regarding this opinion. 5. The Spirit is not separated from the Father and the Son The polysemy of the word "God" in the Holy Scriptures What can I say about this? The Lord, teaching saving faith to his disciples, adds the Holy Spirit to the Father and the Son. We affirm that the Spirit, being once united, has unity in everything, because not in one thing is it put into a single row, but in everything else it is separated, but, on the contrary, the power of the Spirit is received together with the Father and the Son and in the same life-giving power by which our nature is transformed from corruptible life into immortality; equally and in many other ways, let us take, for example, the concept of goodness, holiness, eternity, wisdom, rightness (εὐϑές), sovereignty (ἡγεμονιϰόν), power - and everywhere, in all names taken in the most excellent sense, the Spirit is not separated from the Father and the Son. Therefore, I consider it a wonderful thing to think that the Spirit, united with the Father and the Son in so many sublime and divine concepts, is in no way separate from Them. For in the naming that we mentally apply to God’s nature, I do not know any difference in relation to better or worse, so that it would be permissible to think of yielding to the Spirit communion (τὴν ϰοινωνίαν) in what is inferior in the naming, and recognizing Him as unworthy of what is most excellent in them. All concepts and names befitting God are equal (ὁμοτίμως) among themselves in the sense that they do not disagree in the least 697 in the designation of the subject (πεϱὶ τὴν τοῦ ὑποϰειμένου διαφωνεῖν σημασίαν). For it cannot be said that the name good leads our thought to another subject, and the name wise, strong and righteous leads us to another, but in all names, no matter how many times you pronounce them, the meaning is one. If you pronounce the word “God”, you will point to the same one whom you meant by other names. If all the names attached to God’s nature, with regard to their designation of the subject, are equivalent to each other and, expressing one thing or another, lead our thoughts to the same thing, then what is the basis, yielding to the Spirit communion with the Father and the Son in other names, to exclude Him from one Divinity? For, of the utmost necessity, one must either attribute communion to Him in this naming, or not concede communion in other namings. If the Spirit is worthy of those names, then, without a doubt, it is not unworthy of this one 698. And if, as they say, the Spirit is inferior to having communion with the Father and the Son in the name “Divinity,” then He is unworthy of communion in any other of the God-worthy names. For if we examine and compare the 699 names with each other according to the significance that we imagine in each, then we will find that they are no lower than the name “God.” The proof of this is that the name “God” is used to call many and low things; It’s better to say that Divine Scripture does not even refuse to use this name to call different objects the same way, for example, when idols are called by the name “God.” For he says: Gods who did not create the heavens and the earth, let them be taken and thrown under the earth (Jer. 10:11). And it is also said: all God speaks the tongue of the demon (Ps. 95:5). And the ventriloquist, who with her magic summoned the souls of 700 to Saul, says about those souls that needed to be called: I saw the gods (1 Sam. 28:13). And about Balaam, who was a bird fortuneteller and a sorcerer, as Scripture says, carrying sorcery in his hand (see Num. 22:7), and through observing the flight of birds succeeded in demonic teaching, the Scripture says that he consulted with God (see Num. 22:20; 23:4). And from the Divine Scriptures one can collect and present many such proofs that the name “God” is no higher than other names worthy of God, when, as said above, we find that it is used equally about different objects. But we know from Scripture that the names “holy,” “incorruptible,” “right,” and “good” are nowhere given to unworthy objects. So, if they do not dispute that in the names that are piously used primarily about the one nature of God, the Holy Spirit has communion with the Son and the Father, then what is the basis for asserting that He does not have communion in that one name, in which, as shown, according to some usage of the same name, both demons and idols participate? 6. Identity of action - unity of nature But they say: this name indicates nature; and the nature of the Spirit does not have commonality with the Father and the Son, and therefore He does not participate in communion with Them by this name. So, let them prove how they recognized the difference in nature. If the nature of God could be known in itself and if from anything visible it could be found what is peculiar to Him and what is alien, then, without a doubt, we would not need any other words or signs to understand what we are looking for. Since this nature is higher than understanding what we are looking for, and what is not accessible to our knowledge 701 we conclude from certain signs, then in the study of God’s nature, of all necessity, we must be guided by God’s actions (τῶν ἐνεϱγειῶν). So, if we see that the actions observed in the Father, the Son and the Holy Spirit are different from each other, then from the otherness of the actions we conclude that the active natures are also different. For it is impossible for those who are far from each other by nature to agree with each other in the type of actions: fire does not cool, ice does not warm, but along with the difference in natures, their actions also differ from each other. If we understand 703 that the one action of the Father, Son and Holy Spirit does not differ or differ in any way (παϱαλλάσσουσαν), then from the identity of the action it is necessary to conclude the unity of nature. 7. Sanctifies, gives life (ζωοποιεῖ), enlightens, comforts, and all similar things are produced equally by the Father and the Son and the Holy Spirit. And let no one attribute the power of sanctification solely to the action of the Spirit, hearing that the Savior in the Gospel says to the Father about the disciples: Father! Sanctify them in Your name (John 17:11, 17). And also everything else, equally by the Father and the Son and the Holy Spirit, works in the worthy: all grace and power, guidance (ἡ ὁδηγία), life, consolation, transformation into immortality (ἡ πϱὸς τὸ ἀϑάνατον μεταβολή), elevation into freedom and, if there is any other good, descending on us. The economy is about us - both in the rational and in the sensual creation, if from what we know it is necessary to infer something about what is above our knowledge - and it is not placed outside the action and power of the Holy Spirit, while everyone shares benefits according to their own dignity and the extent of their need. For, although the order 705 and the government of that which is above our nature are incomprehensible to our senses, nevertheless, drawing conclusions from what we know, with much greater reason can another conclude that the Power of the Spirit is effective in things above the natural, rather than alienating Him from the Economy in this. Whoever asserts the latter utters pure and absurd blasphemy, without proving this absurdity by any reasoning. And whoever agrees that the economy that exceeds us is built by the power of the Spirit, just as by the power of the Father and the Son, affirms this, relying on clear evidence borrowed from his own life. So, the identity of actions in the Father, Son and Holy Spirit clearly proves the non-difference of 706 nature. Therefore, if the name of the Divine also signifies nature, then the community of essence shows that this name in its proper sense is also appropriate for the Holy Spirit. 8. But I don’t know why these people, ready to prove everything, turn the name of the Divine into a proof of nature, as if they do not know from Scripture that nature is not something complained about 707 (ὅτι χειϱοτονητὴ φύσις οὐ γίνεται). But Moses was made a god to the Egyptians, as he who told them said to him: I have given you a god to Pharaoh (Ex. 7:1). So, this name serves as proof of a certain power of secret vision (ἐποπτιϰῆς), or action. But God’s nature in relation to what it is in itself, with all the imaginable names, as I argue, remains inexpressible. For, having come to know the Benefactor, the Good and Righteous Judge, and all the like, we have studied the difference in actions, but through this understanding of actions we are still in no way able to know the very nature of the actor. For when someone forms a concept about each of these names and about the very nature to which names are given, then he will not form the same concept both about the name and about the nature, but in things about which the concepts are not the same and the nature is different. So, something else is an essence, for the expression of which a word has not yet been found 709, and another meaning of the names that are given to the essence for some action or dignity. Holy Trinity - one Godhead Therefore, from the commonality of names, we find that there is no difference in actions, but we also do not find any clear evidence that there is a difference in nature, because, as has been said, the identity of actions makes us imply a community of nature. So, whether Divinity is the name of action, we affirm that just as there is one action of the Father, Son and Holy Spirit, so there is one Divinity, or the name of Divinity, according to the opinion of many, indicates nature, then, since we do not find any difference in nature, we infallibly determine that the Holy Trinity is one Divinity. 190. To Amphilochius, Bishop of Iconium (182) Offers him advice on the decree of bishops in the Isaurian Church, informs him that, by order of Amphilochius, he had a conversation with George and wrote to Valery; informs about the affairs of the Church of Nyssa; retells Philo's opinion about manna; gives the testimony of Scripture about Pharaoh's chariots; announces the receipt of a favorable letter from Sympius and sends his response to it to Amphilochius. (Written in 374) 1. As are the abbots, so for the most part are their subordinates In accordance with your diligence (τῆς ἐμμελείας) and with your zeal, which I always praise in you, you also took care of the Isaurian Church 710. And that dividing this care among a large number of bishops was more useful for the whole, this, I think, is obvious to everyone. This did not escape your prudence either; Just as you yourself noticed this very well, you also let me know about it. Since it is not easy to find worthy people, then when, on the one hand, with a multitude of bishops we want to gain respect and make sure that the Church of God, with a larger number of them, is governed more strictly, and on the other hand, through the indiscretions of those who are called 711 we inconspicuously bring [church] teaching to humiliation, then will we not accustom the people to coldness? For you yourself know that as abbots are, so for the most part are their subordinates. Therefore, perhaps, it is better to appoint one person, only a proven person, as the head of the city, if only it is convenient, and to entrust the management of private affairs to his responsibility, unless he is God’s servant, a shameless worker (cf. 2 Timothy 2:15), not seeking your own advantage, but that of many, that they may be saved (1 Cor. 10:33). And he, as soon as he sees that his own strength is insufficient to bear these worries, will himself join laborers for the harvest (cf. Matt. 9:37). Therefore, if we find such a person, then I will admit that one is worth many and that in this way he will provide care for souls - both more useful for the churches and safer for us. If it is inconvenient, then we will first take care to give primates to small cities and villages that have had an episcopal throne since ancient times, and then we will appoint a primate to the main city, so that the newly installed one will not later be an obstacle to these orders and so that we will not immediately start a domestic war, because he will want to rule over many and will not agree to the ordination of bishops. And if this is difficult, and time does not allow it, then let your prudence try to ensure that the Isaurian bishop is strictly separated from his own district and he ordains only some of the neighboring ones. Let the rest be left to us, so that at a convenient time we can give to all other places bishops whom we ourselves recognize as more capable, 712 having first subjected them to a long trial. 2. I asked George 713 as your piety (ἡ ϑεοσέβεια) 714 commanded, and he answered the same as your reverence (εὐλάβεια) told you; and regarding this we need to remain in peace, entrusting 715 the care of the house to the Lord. For I trust in the Holy God, which will give reason, as well as another way to get rid of our needs and prepare for ourselves a worry-free life. If this is not acceptable, deign to send me a note indicating what advantage we need to strive for, and then I will begin to ask each of my strong friends for this mercy - either for free or for a reasonable price, as the Lord 717 guides me on the path. I wrote to brother Valery 718 as you gave the order. The affairs of the Nyssa Church are in the same position in which they were left 719 by your piety, and with the assistance of your prayers they are getting better and better. Those who separated from us then partly departed to the court 720, and partly remain, awaiting hearing from there. But the Lord is able to make the hopes of the latter in vain, and the return of the former impossible. 3. Philo, interpreting the word “manna,” attributed to it (as he himself learned this from some Jewish tradition) such a quality that it changed according to the imagination of the eater, although in itself it was like millet boiled in honey, but it replaced bread, and meat (moreover, either poultry meat, or the meat of animals living on dry land), and vegetables (and these again at the request of everyone), and fish, so that in the taste of the eater the difference in quality of each type of food was fully observed. In the Scriptures, chariots are known that have tristate riders (Ex. 15:4), although other chariots have two riders, a driver and an armed warrior, but the chariots of Pharaoh had two warriors and one who ruled the reins of the horses. Sympius 721 sent me a courteous and sociable (ϰοινωνιϰήν) letter; Having written an answer to it, I sent it to your reverence, so that you, having examined it carefully, ordered it to be sent to him - of course, with your letter attached. To those who are healthy, well-intentioned in the Lord and praying for me, may the Holy [God’s] love for mankind be granted to you and to me and to the Church of God. 191. To one of the bishops 722 (183) He thanks this bishop for being the first to begin his correspondence with Vasily; asks him, in agreement with the other bishops, to appoint a time and place for the Council, so that through this the ancient unanimity will be restored even between distant churches, which was interrupted due to various suspicions. (Written in 374) Law of Christian Victory Having read your letter of reverence, I brought great thanks to God, because in the words of this letter I found traces of ancient love. You did not suffer what many suffer, and you did not persist in so far as not to begin friendly relations yourself, but, knowing what greatness saints achieve through humility, you chose this very path, so that, holding second place, you would thereby be ahead of me. This is the law of Christian victory; whoever agreed to have less is crowned. Therefore, in order not to lag behind me in good zeal, I myself welcome your sedateness (τὴν σεμνότητα) and I declare to you my thought that with the affirmation, by the grace of God, of agreement between us 723 in faith, there is no other obstacle to us being one body and one spirit, just as we are called in one hope (Eph. 4:4) for the sake of the title 724. Therefore, it is given to your love to give the rest to a good beginning, to gather around you like-minded people, to appoint a time and place for a meeting, so that, by the grace of God, having come together with each other, we can build churches according to the ancient model of love and honor the brethren coming from both sides as our own members, and sending them as our own, and accepting them as our own. For it was once a praise of the Church that the brethren of each church 725, guided by small symbols, from one end of the universe to the other found themselves fathers and brothers in everyone, but now the enemy of the churches of Christ, along with other things, steals from us this too: we are distributed in cities and each of us is suspicious of our neighbor. What else does this mean if not the cooling in us of love, which alone, according to the word of the Lord, distinguishes His disciples (cf. John 13:35)? And if you wish, first make yourselves known to each other, so that we know with whom we will agree. And thus, by common agreement, choosing some place that would be easy for both sides to direct our path. Be healthy and good-natured; pray for me, and may the Saint’s love for you grant me 726. 192. To Sophronius, master 727 (184) He thanks Sophrony for fulfilling one request, which was all the more pleasant for St. Vasily, that Sophrony himself (as he wrote) in this performance found for himself a double mercy, namely: to receive Vasily’s letter and to serve Vasily’s need. (Written in 374) If you, as you yourself wrote to me, due to your incomparable zeal for good deeds, received two favors, one - that a letter was sent to you, and the other - that you served my need, then what, one must assume, is my gratitude when I read your most pleasant letter and saw that with such speed the desire I declared was fulfilled? Why, accepting with pleasure what was sent, since it in itself is worthy of it, I look at this with even greater pleasure because you were the first character in the performance. May the Lord grant us to see you soon, so that we can verbally (ἀπὸ γλώττης) testify our gratitude to you and enjoy all your kindnesses! 193. To Meletius, chief physician 728 (185) Witty comparing himself to cranes that fly to warm countries for the winter, the reasons why he cannot come to the Meletian Desert in winter are first household chores, then a prolonged fever, and finally extreme exhaustion; however, he promises, if he is alive, to be with Meletius in the spring. (Written in 375) It is impossible for me to avoid the troubles of winter, like the cranes. On the contrary, as far as foretelling the future is concerned, then, perhaps, I am no worse than the cranes; and as for freedom in life, I am almost as far from birds as I am from the ability to fly. At first I was held back by some lack of time for everyday affairs, then continuous and severe fevers exhausted my body so much that I seemed to myself to be something worse than myself. After this, attacks of four-day fever repeated their cycle more than twenty times. And now, when, apparently, I am freed from fevers, I have reached such an exhaustion of strength that in this I am no different from a spider’s web. Therefore, every path is impassable for me, every breath of wind is more dangerous for me than anxiety for swimmers. Therefore, it is necessary for me to take refuge at home and wait for spring, if only I will live to see spring, and not be exhausted 729 from the disease that has taken root in my insides. If the Lord saves me with His great hand, then I will very willingly come to your desert, very willingly I will embrace you, my dear head. Just pray that my life will work out for the benefit of my soul. Replying to Zoil's letter, he asks him to write more often; He writes about his illness that it surpasses all description and that only the Lord can give him the strength to patiently endure it. (Written in 375) What are you doing, my wonderful one, surpassing me in humility? With such erudition, with such skill in writing letters, as can be seen from the letters themselves, you nevertheless ask me for an apology, as if in some bold undertaking that exceeds your dignity. But leaving this irony aside, write to me at any time. Whether I understand anything about science, I will be happy to read the letters of a scientist. If I have understood, according to the teaching of Scripture, what a blessing love is, then I will give all the value to the conversation of the person who loves me. It is best if you write to me about the blessings that I wish for you, about physical health and the well-being of the whole home. As for my situation, let it be known to you that it is no more bearable, as is usually the case. It’s enough to say this one thing and mention to you about the weakness of my body, because what a cruel illness is holding me now, it’s not easy to express in words or show in practice; In addition to the ailments that you yourself know about, I have discovered something new. But it is the work of the good God to grant me the strength to patiently endure the blows with which my body, for my benefit, is struck by the Lord who has been kind to me. 195. To Euphronius, Bishop of the Armenian Colony 731 (187) He apologizes for rarely writing to him, due to the long distance of the Colony from major roads, and asks to pray for the return of the bishops from exile. (Written in 375) Since the Colony, which the Lord has given you to rule, is far from the main roads, I often write to other brothers in Lesser Armenia, but I rarely send letters to your reverence, not hoping to find a person who would carry them to such a distance. But now, expecting that either you yourself will arrive, or the bishops to whom I send the letters will forward the letter, I write to your reverence and greet you with this letter, both notifying that, apparently, I am still on earth, and at the same time asking you to pray for me, so that the Lord will reduce the sorrows and, like some cloud, take away from me the great burden of illness that lies on my heart. And this will happen when it grants a speedy return to the most God-loving bishops, who are now in dispersion (ἐν τῇ διασποϱᾷ) and suffering for piety. Greets him with brilliant passage to high positions; wishes him even higher honors and a return to his fatherland while he himself is still alive; he informs himself that he is extremely exhausted from illness. (Written in 375) Rumor, the messenger of good things, never ceases to inform us 733 that you shine like a star, appearing first over this or that part of the barbarian country; either delivering military food 734, or presenting himself to the Tsar in light clothes. I pray to God that your undertaking will be fulfilled as expected and that you will achieve the highest honors, and in time appear in your fatherland, while I am still on earth and breathing this air. For there is so much life left in me that I can only catch my breath. 197. To Ambrose, Bishop of Milan 735 (189) He thanks God for the opportunity to correspond with Ambrose, and greets him with his accession to the episcopal throne of Milan; praises him for his zeal for his predecessor, blessed Dionysius; describes in detail how those sent by Ambrose for the relics of this Dionysius, with the assistance of the presbyter Thirasius, not without difficulty asked for them from those who preserved these relics; proves and confirms with his testimony the undoubted authenticity of these relics. (Written in 375) 1. The greatness and multiplicity of God's gifts The gifts of our Master are always great and numerous, and their greatness is immeasurable, and their multitude is innumerable. And for those who accept graces with grace, this present one is one of the greatest gifts; namely, that we, who are most separated from each other by location, are given the opportunity to get closer to each other through correspondence. And He gave us two ways to get to know each other: one through a personal meeting, and the other through written communication. So, since I recognized you from your conversation, and recognized not your physical features by imprinting them in my memory, but by studying the kindness of the inner man in the variety of your speeches, because each of us speaks from the abundance of the heart (Matthew 12:34), then I glorified our God, who in every generation chooses those pleasing to Him, who of old raised up from among the shepherds of the sheep a leader for His people 736 and Amos 737 from a shepherd of goats, strengthened by the Spirit, he elevated him to a prophet, and now from the reigning city of such a man, who was entrusted with the leadership of an entire people, who was exalted in his way of thinking, known in the whole world 738 for the nobility of his family, his brilliant fortune, and the power of his words, he attracted him to be the trustee of the flock of Christ. And having rejected all worldly advantages, and counting them on the vanity of being, so that he might gain Christ (cf. Phil. 3:7, 8), he agreed to take the helm of the great and glorious ship of the Church of Christ 740 by faith in God. So, man of God, since you did not receive or learn the Gospel of Christ from men, but the Lord Himself, from among the judges of this earth, raised you to the see of the apostles, then fight the good fight (cf. 1 Timothy 6:12), heal illnesses in people, if anyone has been affected by the disease of Arian madness, renew the ancient traces of the fathers and, by continuing continuous relations, try to edify on the foundation of love for us that you have already laid. For in this way we can be close to each other in spirit, although in terms of our place of residence on earth we are very distant from each other. 2. The importance of venerating saints Your zeal for the most blessed Bishop Dionysius 741 and care for him testify to all your love for the Lord, your respect for your predecessors and zeal for the faith 742. For the disposition towards virtuous co-workers has to do with the Master Himself whom they served. And whoever honors those who labored for the faith clearly has the same zeal for the faith as they do. Therefore, this one act demonstrates great virtue. I inform your love for Christ 743 that the most zealous brethren, chosen by your reverence to serve this good cause, first won the praise of the entire clergy with their good behavior, because by their decent behavior they proved the constancy common to all, and therefore, using all their diligence and art, they endured the journey into the impassable winter and with all their effort convinced the faithful guardians of the blessed body to yield they kept their own lives. And let it be known to you that these guards would never have been forced by either superiors or human power if the firmness of intention of these brothers had not persuaded them to yield. And most of all, the presence of our most beloved and most reverent son, co-presbyter Thirasius, 744 contributed to the accomplishment of the desired, who, voluntarily taking up the labor of the journey, as he restrained the strong impulse of the local faithful, so convinced those who resisted with his word and, taking the relics with due honor in the presence of the presbyters, deacons and many others who feared the Lord, kept (συνδιέσωσε) to their brothers. And you will accept these relics with the same joy with which those who kept them released them with sadness. Let no one hesitate, no one doubt! 745 He is the most invincible ascetic. The Lord knows these bones, which labored together with the blessed soul, and together with it He will crown them on the day of His righteous reward, according to what is written that we must appear before the judgment seat of Christ, so that everyone may receive what they have done with the body (2 Cor. 5:10). One was the ark, which received this honest body; no one else lay near him; the grave was noticeable: the honor paid served as a witness; The Christians who sheltered him 746 both then laid him down and now took him out with their own hands. They cried as if they were deprived of a father and protector, but they let you go, preferring your joy to their own consolation. So, those who gave are reverent, those who accepted are strict performers of their work; There is no lie in anything, there is no deception in anything. I testify to this: let them not slander the truth among you! 198. To Eusebius, Bishop of Samosata 747 (190) It is justified that it was not his fault that Eusebius did not receive letters from Vasily and Samosat; The duration of winter and the unaccustomed nature of his clergy to travel is the reason why he has not sent any of his own to Eusebius; informs that he is reluctantly and now releasing the reader Eusebius to him; he does not write about affairs in the East because those sent with a letter will report them to Eusebius; he informs about himself that he has no hope of continuing his life. (Written in 375) 1. After the letter delivered to me by the bailiffs, I received another one, later sent to me. I myself did not write many letters, because there were none sent to you; however, more than four were sent, and with them those letters that were brought to me from Samosat 748 after the first letters of your piety - having sealed them, I sent them to the most venerable brother Leontius 749, the overseer of measures 750 in Nicaea, asking him to deliver them to the steward of the most venerable brother Sophronius 751, and this one tried to forward them to to you. So, since the letters pass through many hands, then, probably, the lack of time or negligence of one person was the reason that they were not received by your reverence. Therefore, I apologize for the rarity of letters. And that it was necessary to send one of my own and I did not do this, then rightly, in your prudence, you punish me for this and scold me. But let it be known to you that our winter was long, which is why all the roads remained blocked until the very days of Easter, and we did not find a person who would boldly embark on a difficult journey. For although the [church] rank (τὸ ἱεϱατεῖον), as it seems to me, is crowded, it consists of people who are not accustomed to traveling, because no one is engaged in trade, does not like to live on the side, but many take up arts that require a sedentary life, and thereby earn their daily 752 food. So this brother, whom I have now sent to your reverence, having called from the village, I used for this task, to deliver letters to your reverence and both to recount to you in detail about our affairs, and to convey to us, by the grace of God, in detail and quickly about everything that is happening with you. And I kept my dearest brother Eusebius 753, the reader who has long been hastening to your piety, in anticipation of favorable (εὐϰϱαές) weather. And even now I have considerable concern so that the lack of habit of traveling does not cause anything to him and does not cause illness to his body, which is prone to painful attacks. 2. It is unnecessary for me to write about innovations in the East in a letter, because the brethren themselves can talk about this in detail. But know, most venerable chapter for me, that when I wrote this, I was extremely ill and all hopes of living longer left me. For it is impossible to count the many seizures that happened to me, nor to describe what my weakness is and what the strength and malignancy of the fevers are; unless from all this one must conclude that I have already fulfilled the time of my stay 754 in this disastrous and painful life. 199. To Amphilochius on rules 755 (191). Second canonical message 756 In response to Amfilohiev's questions, he explains and confirms what is stated in the first canonical letter about marriage, about fallen virgins, about the baptism of heretics. (Written in 375) Having long ago prepared answers to the questions proposed to me by your reverence, I did not send the letter. Either a long and dangerous illness did not give me time, or there were no people with whom to send. For we have few people who know the way and are ready for such services. Therefore, having learned the reasons for the slowdown, forgive me for this. And I marveled at your curiosity and at the same time your humility, because you do not refuse to learn, being yourself appointed to the rank of teacher, and to learn from me, who do not have anything so important for myself that others should know it. But, however, since, out of the fear of God, you do not refuse to do something that was not easy for someone else to do, then I, even beyond my strength, need to help your zeal and your good zeal 757. Rules of St. Basil the Great Rule 17. You asked me about Presbyter Vianor: can he be accepted into the clergy because of the oath he took? As far as I remember, I already proposed to the Antioch clergy about all those who swore with him a certain general rule - that they should withdraw from public meetings, and act in private as presbyters. This very thing gives him freedom to continue his ministry, because his priesthood is not in Antioch, but in Iconium, which, as you wrote to me, he chose to live instead of Antioch. So, this man can be accepted; but let your reverence require him to repent of the oath, which he so readily gave to an unfaithful man, 759 not being able to bear the disadvantages of such a small danger. Definition of ecclesiastical virginity Regarding the fallen virgins, who promised the Lord to live in purity and then, having fallen into carnal passions, renounce their promises, our fathers 760, in simplicity 761 and with meekness forgiving the infirmities of those who crawled, legalized their acceptance in a year, making the same decree about them as about bigamous people. But since over time, by the grace of God, the Church is strengthened in strength and the host of virgins is now multiplying, it seems to me that it is necessary to strictly delve into the matter, as it appears by its very concept, and into the thought of Scripture, which can be extracted through inference. Widowhood is less than virginity; therefore, the sin of widows is much lighter than the sin of virgins. So let's look at what Paul wrote to Timothy. But deny young widows: for when they become furious against Christ, they want to encroach, having sin, because they have rejected the first faith (1 Tim. 5:11, 12). Therefore, if a widow is subject to very heavy condemnation, as having rejected faith in Christ, what should we conclude about the virgin, who is the bride of Christ, a sacred vessel brought as a gift to the Master? It is a great sin if a slave, entering into a secret marriage, fills the house with corruption and dishonors the master with a bad life; Of course, the sin is more serious if the bride becomes an adulteress and, having dishonored her union with the groom, indulges in dissolute pleasures. So, the widow is condemned as a corrupt slave, and the virgin is subject to condemnation on an equal basis with the adulteress 762. Just as we call someone who has an affair with another man’s wife an adulterer, not first agreeing to accept him into fellowship until he has stopped sinning, so let us lay down the same rule in relation to someone who lives with a virgin. It must now be noted in advance that a virgin is a person who voluntarily dedicated herself to the Lord, renounced marriage and preferred life in a shrine. We recognize vows as valid from the time from which, according to age, the full use of reason begins, for children’s words in such matters, without a doubt, should not be considered decisive 763. But whoever is over sixteen or seventeen years old, already has control of reason, has been tested for a long time and after the test remains firm and persistently asks for acceptance, then she must be included among those virgins and her vow confirmed, and for violation of it severely punished. For many are brought by parents, brothers and some of their relatives before they are of full age and not because of their own inclination towards a celibate life, without having anything worldly in mind 764; We should not accept them suddenly until we clearly know their own disposition. Rule 19. The vow of men is unknown to us, unless they are ranked among the ranks of monastics, of whom it is naturally assumed that they accept a celibate life. However, regarding them, I consider it decent to ask them first and accept a clear vow from them 765; Therefore, when they turn to a carnal and voluptuous life, subject them to the same punishment as fornicators. Rule 20. Women who, being in heresy, took a vow of virginity and then chose marriage, I think, should not be condemned 766; For as the law speaks, it speaks to them that are in the law (Rom. 3:19). And those who have not yet bowed under the yoke of Christ do not even know the rule of the Lord. Therefore, they must be accepted by the Church and, just like in everything else, receive forgiveness through faith in Christ. And in general, everything done during the announcement is not subject to liability 767. As you know, the Church does not accept them without baptism. Why, in relation to all of them, it is necessary to observe the advantages of birth 768. Rule 21. If a husband, living with his wife and not being satisfied with marriage, falls into fornication 769, then we recognize him as a fornicator and subject him to spiritual punishment for a long time; however, we do not have the rule to condemn him for adultery if the sin was committed with someone free from marriage, because an adulterer, as it is said, will not be blameless and undefiled and will not return to her husband (see Jer. 3:1), and: keep an adulterer foolish and wicked (Prov. 18:23) 770, and he who has fallen into fornication is not excommunicated from cohabitation with his wife. Therefore, just as a wife will receive her husband returning from fornication 771, so a husband will drive out of his house the one who has been defiled by him. It is not easy to find a reason for this, but this is the prevailing custom. Rule 23. Regarding those who marry two sisters or who marry two brothers 778, I issued a letter 779, from which I sent a list for your reverence. And whoever takes his brother's wife will not be accepted until he leaves her 780. Rule 24. A widow included in the number of widows, that is, receiving food from the Church, upon her entry into marriage, the Apostle recognized as worthy of contempt 781 (1 Tim. 5:11). But a widower has no law; for this purpose the punishment imposed on bigamists is sufficient. A widow who has reached the age of sixty, if she wants to live with her husband again, may not be worthy of communion with the Good until she is healed of unclean passion. If we include her among the widows before sixty years of age (cf. 1 Tim. 5:9), then the fault is ours, not hers. Rule 25. Whoever has a wife who has been corrupted by him will be punished for corruption, but will receive permission to have her as his wife 782. Rule 26. Fornication is not marriage, and not even the beginning of marriage. Therefore, if it is possible for those who have entered into an adulterous relationship to be separated, then this is best. If they still want to live together, then let them suffer punishment for fornication, but also receive permission, so that nothing worse happens. Rule 27. Regarding a presbyter who, out of ignorance (ϰατ᾽ ἄγνοιαν), entered into an illegal marriage 783, I determined what was necessary, that is, that he remain in his pulpit, but refrain from other sacred rites, for it is enough for him that he receives forgiveness. But one should not bless one who is obliged to care for his own wounds. For blessing is the teaching of what is holy; and whoever does not have it, as if he has fallen into the sin of ignorance, how will he teach it to another? Therefore, let him not bless either publicly or in private, let him not distribute the Body of Christ to others, and let him not perform any other sacred act, but only be content with the right to sit with the priests, and let him cry before the Lord, so that the sin of ignorance may be forgiven him. Rule 28. It seemed to me worthy of laughter that someone took a vow to abstain from pork meat. Therefore, be pleased to teach them to refrain from ignorant swearing (τῶν πϱοσευχῶν) and vows; Meanwhile, allow the use to be considered indifferent, for no creation of God is accepted with thanksgiving (cf. 1 Tim. 4:4). Why a vow is worthy of laughter, and abstinence is not necessary 785. Rule 29. Superiors who take an oath that they will do evil to their subordinates must be admonished 786. And the admonition for them is twofold: one - so that they learn not to take oaths recklessly, and the other - so that they learn not to remain with their bad intentions. Therefore, whoever has bound himself with an oath to an evil deed, let him bring repentance for his rashness in the oath, but let him not support his wickedness under the guise of reverence. Keeping the oath did not bring any benefit to Herod, who, in order not to break the oath, became the murderer of the prophet (see Matt. 14: 9–10). An oath is generally prohibited (see Matt. 5:34), especially when an oath given in an evil deed is worthy of condemnation. Therefore, the one who took the oath needs to change his thoughts, and not try to maintain his lawless intention. Explore this inconsistency in more detail. If someone swore an oath to gouge out his brother’s eyes, would it be good for him to carry out such a deed? For I have sworn and appointed not to commit sin, but to preserve the destinies (τὰ ϰϱίματα) of Your righteousness (Ps. 119:106). Just as a commandment must be supported by an immutable decision, 787 so sin must be destroyed and destroyed in every possible way. Rule 30. We do not have an ancient rule (ϰανόνα παλαιὸν) about the kidnappers, but we have formed our own opinion 788; they and those who participated with them in the abduction - be out of prayer for three years 789. But a kidnapping done without violence is not subject to liability if the motive for the deed was not defilement or theft. The widow is free (see 1 Cor. 7:39), and it is up to her to follow the kidnapper. Therefore, we should not worry about external things (τῶν σχημάτων) 790. Rule 31. If a husband is absent and does not appear, then his wife, who has entered into cohabitation with another before his death is certified, commits adultery 791. Rule 32. Clerics who have committed a mortal sin 792 are demoted from their rank, but are not deprived of Communion with the laity; for you shall not take revenge twice apiece (Nahum.1:9). Rule 33. A wife who gave birth on the way and neglected 793 what she gave birth to 794 shall be convicted of murder 795. Rule 34. About women 796 who fell into adultery and themselves confessed their sin out of reverence 797 or, however 798, were convicted of sin, our fathers did not command to announce publicly, so as not to give those convicted reasons for death 799; They decided to remain without Communion until the time of repentance 800 was fulfilled. Rule 35. In the case of a husband abandoned by his wife 801, one must keep in mind the reason for which he was abandoned 802. If it turns out that the wife left without a reason, then the husband is worthy of forgiveness 803, and the wife is worthy of punishment. Forgiveness will be given to him when they leave him in communion with the Church. Rule 36. Wives of soldiers who, having no news of their husbands, entered into marriage are subject to the same condemnation as wives who did not wait for the return of their absent husbands 804. However, the matter is more worthy of apology here, because there are more reasons to conclude that the husbands are dead. Rule 37. Whoever, after taking someone else’s wife from him, enters into marriage will be accused of adultery for the first one 805, but will not be held accountable for the second one 806. Rule 38. Girls who marry against the will (παϱὰ γνώμην) of their father 807 commit fornication. By reconciling with the parents, matters apparently improve 808. However, they are not suddenly allowed to receive Communion, but they will remain under punishment for three years 809. Rule 39. She who has been living with an adulterer all this time 810 is an adulteress. Rule 40. She who gave herself to her husband against the will of her master 811 committed fornication 812. But after this, the one who took advantage of the marriage permitted to her is recognized as married. Therefore the first is fornication, and the last is marriage. For the mutual agreements of those in the power of others have no firmness. Rule 41. A widow who has power over herself 813 can remain in cohabitation with her husband without reproach, if no one dissolves this cohabitation; because the apostle said: if her husband dies, she is free to eat, but she wants to commit violence for him, just in the Lord (1 Cor. 7:39) 814. Rule 42. Marriages 815, concluded without the consent of the owners, are the essence of fornication 816. Therefore, those who come together during the life of the father or master are subject to liability until the masters express consent to cohabitation 817. Then it receives the firmness of marriage. Rule 43. He who deals a mortal blow to his neighbor is a murderer 818, whether he himself began to beat or took revenge (ἠμύνατο). Rule 44. A deaconess 819 who has fallen into fornication with a pagan (τῷ Ἕλληνι) must be allowed to repent 820, and an offering 821 will be allowed to her in the seventh year 822, of course, if she lives in purity. If a pagan, after accepting the faith, again begins blasphemy, then he returns to his vomit (Prov. 26:11; 2 Pet. 2:22). Therefore, we do not allow the body of the deaconess, as consecrated, to be used in the flesh. Rule 45. If someone, having accepted the name of Christian 823, betrays Christ to reproach 824, then the name does not benefit him. Rule 46. She who, out of ignorance, entered into marriage with someone who was left for a time by his wife, and then was released by him because of the return of his first wife, although she fell into fornication, however, out of ignorance. Therefore, marriage will not be forbidden to her, but it is better if it remains so 825. Rule 47. Encratites, Saccophores and Apotactites 826 are subject to the same trial as the Novatians. Rule 827 was published about the latter, although different, but about the former it was kept silent; but we rebaptize them on one basis. If, like the Romans, rebaptism is prohibited at some discretion, then let our reason be valid, because their heresy is like a branch of the Marcionites, who abhor marriage, avert wine and call God’s creation defiled. That is why we do not accept them into the Church unless they are baptized with our baptism. Those who, like Marcion and other heretics, assume that God is the creator of evil, let them not say that they were baptized in the name of the Father, Son and Holy Spirit. Therefore, if this is desired, then a large number of bishops must gather and lay down the rule in this way, so that both the one who acts is safe and the one who answers has confidence when he gives an answer about something like this. Rule 48. [A wife] abandoned by her husband, in my opinion, should remain 828; for if the Lord said: he who lets his wife go, unless he commit adultery (Matthew 5:32), then he blocked her from communicating with others by calling her an adulteress. For is it possible for a husband to be held accountable as the perpetrator of adultery, but the wife, whom the Lord called an adulteress for having intercourse with another husband, was innocent? Rule 49. Corruption under duress is not subject to liability. Therefore, a slave, if she has suffered violence from her master, is not subject to liability. Rule 50. There is no law against trigamy 829 ; why third marriage is not allowed by law. We look at such deeds as desecration of the Church 830, but we do not subject them to popular condemnation 831 as more tolerable than obvious debauchery 832. 200. To Amphilochius, Bishop of Iconium (192) Due to illness and many matters, I did not write to St. Amphilochia the whole winter, greets him with this letter sent with Meletius, asks him to pray for his permission from the body, for the peace of the Church, and also to take care of his church as his own; entrusts it to the protection and prayers of Meletius and Melitius; invites you to his place on the day of remembrance of the holy martyr Eupsychius. (Written in the spring of 375) For me, illness follows illness; Moreover, lack of time 833 both for church matters and for those plotting against the church detained me all winter and until this very time, when I began to write this letter. Therefore, I had no opportunity either to send someone or to visit your reverence myself. And I guess that these were also your other circumstances. I don’t mean this about illness - let that not happen! May the Lord give health to your body sufficiently to serve His commandments! I’m saying that caring for the churches gives you the same concern. And now I intended to send someone for the same purpose, to inquire about your situation. But since my beloved son Meletius 834, accompanying the recruits, gave me the idea of ​​greeting you through him, I gladly took up this opportunity to write and resorted to such a bearer of the letter who can even replace the letter both because of his truth-loving disposition and because he is not unaware of my affairs. Through him, most of all, I beg your reverence to pray for us, so that the Lord will give me liberation from this burdensome body and peace to His churches, and for you silence and freedom, when you arrange things in Lycaonia, as you began, apostolically, to visit these places, although I will still be in the flesh, although I will already receive the command to move to the Lord, to visit and take care of my side, both your own and how it is truly yours, and to strengthen the unstable, to arouse the stagnant, and yet, by the grace of the Spirit abiding in you, to transform it into something pleasing to the Lord. My most honorable sons, Menetius and Melitius, 835, whom you have known for a long time and recognize as yours, accept for your safety, praying for them. For this is enough for them for all safety. Deign to greet from me those who live under your reverence, and all the clergy and people you flock, and our most God-loving brothers 836 and our co-servants. Remember the day of remembrance of the most blessed martyr Eupsychius 837, do not expect a new reminder and do not try to ensure that our meeting does not occur before this day, but anticipate and make me happy if I am still on earth. And hitherto healthy in the Lord and praying 838 for us, may you be preserved both for us and for the churches of God by the grace of the Holy [Spirit]! 201. To Amphilochius, Bishop of Iconium (193) For many reasons, wanting to see St. Amphilohiem, since both were kept from doing this by illness, asks for an apology himself, and is willingly excused. (Written in the spring of 375) For many reasons I want to see you - both to have you as an adviser in matters that are at my fingertips, and in general so that, seeing you [at least] rarely, I can have some consolation in this loss. But since the same thing held both of them back, both your illness and my recent illness, which has not yet left me, then, if you wish, we will both excuse each other in order to mutually free ourselves from the accusation. 202. To Amphilochius, Bishop of Iconium (194) Held back by his illness, which has not completely stopped, he asks St. Amphilochius postponed the Council for several days; if matters require haste, consider him present at the Council. (Written in early summer 375) And at other times it is very important for me to get along with your reverence, especially now, when the matter that brings us together is of such importance. But since such are the remnants of my illness that they do not allow me even the slightest movement and, having traveled in a chariot only to the martyrs, I again fell back into almost the same illness, then, of necessity, I will receive an apology from you. And if you can postpone the matter a few days in advance, then, by the grace of God, I will be with you and take part in your worries. If things require haste, with God’s assistance, do what is at your disposal, but count me among you, as present and putting my hand to what is well done. Healthy and well-behaved in the Lord, praying for me, may you be preserved by the Church of God by the Holy Grace! 203. To the coastal bishops 839 (195) Kept by many obstacles from meeting with these bishops and deceived in the hope of their visit, St. Vasily himself begins correspondence with them; expresses his readiness to answer the charges before them and submit himself to their trial; He only asks not to condemn him without examining the case and not to say that the case does not concern them; and for this research, if they do not arrive in Caesarea themselves, he agrees to appear to them wherever they are assigned; explains why, having heeded the advice of the Cappadocians, he sends this letter with Presbyter Peter. (Written in late summer 375) 1. Fury of Heretical Waves I had a strong desire to meet you, but there was always some obstacle that stopped me from fulfilling this desire. I was held back either by physical illness (which, of course, you also know, that it was inseparable from me, from an early age until this old age, grew together and taught me according to the righteous judgment of the wise God who arranges everything), or concerns about the churches, or competitions with those who rebel against the word of truth. Therefore, until now I spend my time in great sorrow and sorrow, realizing that I lack your complicity. For from God Himself, who for this purpose took upon Himself to come in the flesh, so that, by showing examples of how we should act, we could put our lives in order and with our own voice proclaim to us the Gospel of the Kingdom, having learned from Him that everyone understands this, as My disciples are, if you love one another 840 (John 13:34, 35), and that the Lord, intending to complete His Flesh Economy, as a parting 841 (ἐξιτήϱιον) gift to His disciples, He left His peace, saying: My peace I leave with you, My peace I give to you (John 14:27) I cannot assure myself that without mutual love with others and without trying, to the best of my ability, to be at peace with everyone, I can be called a worthy 842 servant of Jesus Christ. I have been waiting for a long time to see if I would receive some kind of visit from your love. It is not unknown to you that I have been placed in full view of everyone; like underwater rocks emerging from the sea, I take upon myself the fury of heretical waves, and when they break against me, they do not flood what is behind me. And when I say “to myself,” I attribute this not to human strength, but to the grace of God, Who reveals His power in human weakness (cf. 2 Cor.12:9), as the prophet speaks on behalf of the Lord: Will you not fear Me, who made the sand the limit of the sea (Jer.5:22)? For He, the Mighty One, with such a thing, which is only 843 more powerless and despicable, sand, bound the great and uncontrollable sea. So, since there is something similar in my situation, it follows that your love should often send some people close to you to visit me, oppressed, and even more often your friendly letters 844 would come to me, either supporting me in my zeal, or correcting me if I sin in anything. For I do not deny that I am subject to thousands of stumbling blocks, both as a man and as one living in the flesh. 2. Humility of St. Basil the Great The most precious asset is love But since in the time preceding this, or through neglect of what was proper, you, most honorable brethren, did not repay me what was due to me 845 or, being prejudiced by someone’s slander against me, did not consider me worthy of a friendly visit, then now I myself am beginning a correspondence and admit that I am ready before you to lay aside the guilt placed on me, if only my offenders agree to stand with me face to face before yours. reverence. For I, having been convicted, will recognize my sin, and after being convicted, you will receive forgiveness from the Lord, avoiding communication with me, a sinner, 846, and those who have exposed will not lose their reward for having made my secret vice public. If you condemn me before reproaching me, then, however, I will not tolerate any offense from this, except that I will lose everything that is most precious to me - love for you; but you will endure this very thing, having lost me, and you will find yourself opposing the Gospel, which says: our food law 847 judges a man, if he does not hear from him first, and understands what he is doing? (John 7:51). And whoever pours out his reproaches on me, but does not provide evidence for what he says, will, as it turns out, impose a bad name on himself for the reckless use of words. For what else should one call a slanderer, if one does not give him the name that he seeks by his very act? Therefore, let the one who reproaches me not be a slanderer, but an accuser, or better yet, let him not take upon himself the name of an accuser, but be a brother, admonishing with love and reproaching for correction, and let you not be listeners of reproaches, but researchers of accusations, and I will not be left unhealed because my sin has not been declared to me. 3. Disruption of like-mindedness causes harm. Do not indulge in this thought: “Living in a coastal country, we do not participate in the disasters that befall many, and we do not need the help of others; therefore, what need do we need to communicate with others? - The Lord, although he separated the islands from the land by sea 848, nevertheless connected the islanders with the inhabitants of the solid land with love. Nothing separates us from each other, brethren, if we do not cause separation of our own free will. We have one Lord, one faith and the same hope (Eph.4:5, 4). If you consider yourself the head of the Catholic 849 Church, then the head cannot say to your feet: “I have no need of you” (cf. 1 Cor. 12:21). And if you place yourself in another rank of church members, you again cannot say to those appointed with us 850 again you cannot say to those appointed with you in the same body: we have no need of you. For one’s hands demand the cooperation of one another, and one’s feet support one another, and the eyes, with mutual consent, see clearly. I confess my weakness and seek like-mindedness with you. For I know that, although you are not physically present, with the help of prayers you will bring me great benefit in the most physical circumstances. And it is not decent before people, and it is not pleasing to God, that you should speak such words, which even the pagans who do not know God do not use. We hear about them that although they inhabit a country abundant in everything, however, due to the uncertainty of the future, they highly value mutual alliances and strive to have relations with each other as something beneficial for them. And we, having such fathers who established that the symbols of communication in brief terms should be carried from one end of the earth to the other and that everyone should be fellow citizens and neighbors of everyone, we now separate from the Universe and are not ashamed of separation, we do not imagine that the dissolution of like-mindedness brings harm, we are not horrified that the terrible saying of our Lord extends to us, who said: for the increase of lawlessness, love will end many (Matthew 24:12). 4. No, most honorable brethren, do not tolerate this, but also for the past, comfort me with peaceful writings and friendly greetings, as if with some kind of gentle touch, softening the wound of my heart inflicted on me by your previous negligence. And if you are disposed to come to me yourself and personally examine my ailments, whether they really are as you have heard about them, or whether my errors are presented to you with false additions and therefore seem very serious, then let this be so. With open (ὑπτίαις) hands, I am ready to await your arrival and devote myself to your strict research, if only 851 love controls all this. And if you would like to appoint a place at your place where, having appeared, I would fulfill my duty to visit you and give you the opportunity to carry out a possible test on me, so that the previous one would be healed, and in the future there would be no room for slander, then let this be done. For there is no doubt that, although my flesh is weak, as long as I breathe, I am obliged not to omit anything to the building of the churches of Christ. Therefore, do not shy away from fulfilling this request of mine and do not bring me to the point of having to express my heart disease to others. For you know, brethren, that until now I have been hiding grief within myself, ashamed that you are alienated from me, to announce to someone who is distant but has fellowship with me, so as not to sadden them and not to bring joy to our haters. I wrote this now alone, but sent 852 by the verdict of all the brethren in Cappadocia; and they advised me not to send this letter with anyone, but to use a person who, due to his intelligence, which he has by God’s grace, would be able to complete himself, which I did not touch on in the letter, for fear of prolonging it beyond measure. I mean my beloved and most reverent brother, co-presbyter Peter, whom you accept with love and send back to us in peace, may he be a messenger of good for me. 204. To the neo-Caesarians (196) He complains to the neo-Caesarians about themselves, that despite many and important incentives to unite with him, they condemn him in absentia, listening to the slanderer; he assures that he decides to defend himself not for himself, but for them; demands, if his errors are easily corrected, to admonish him, and if they are incurable, to openly reprove him, and if he sins in faith, to prove this from his writings, and to elect as judges people capable of pronouncing the right judgment; proves his Orthodoxy by the fact that in his childhood he studied with his grandmother Macrina, and in his advanced years he was always an opponent of the Arian heresy; if he accepted any of the Arians into communion, then they professed only the Nicene faith, in which he followed the most blessed Athanasius; lists the churches with which he is in unity, and concludes from this that the neo-Caesareans, leaving communion with him, excommunicate themselves from communion with the entire Church; finally asks him not to bring him to the point of complaining about them to the entire Church, but to remember the ancient unity of the churches of Caesarea and Neocaesarea. (Written in late summer 375) 1. The superiority of the commandment of love over all others For a long time, most honorable and beloved brethren to me, we maintained silence among ourselves, like people driven by anger. Who is so hard-hearted 853 and irreconcilable with those who upset him, that out of hatred towards him he extends anger over almost an entire human generation? And this can be seen here; Meanwhile, at least as far as I know, we do not have a fair excuse for a break; on the contrary, from the very beginning there are many important reasons for the extreme friendship and unity between us. One of the most important and first is the commandment of the Lord, who clearly said: of this all understand, as you are my disciples, if you love one another (John 13:35, 34). The apostle also clearly presents the goodness of love, as in the place where he makes it known that love is the fulfillment of the Law (see. Rom.13:10), so also in the one where he places the advantage of love above all the high advantages taken together and says: although I speak with the tongues of men and of angels, love is not imam, but there is a ringing brass, or a clanging cymbal; and even if I am a prophecy, and I know all the secrets and all my mind, and even if I am an Imam who has given up all the faith, even if I have given up the mountains, I am not an Imam of love, I am nothing. And if I give away all my possessions, and give up my body, I will burn it, but I have no love, for there is no benefit to me (1 Cor. 13:1-3). And he says this not because each of the calculated advantages could be acquired without love, but because the holy apostle, as he himself said, wants, through this turn of exaggeration, to testify to the superiority of the commandment of love over all others. 2. Secondly, if it greatly contributes to a mutual union to have the same teachers, then you and I have the same teachers of the mysteries of God 854 and spiritual fathers, who in the beginning laid the foundation of your church. I mean Gregory the Great 855 and all who, after him, ascending your episcopal throne and like certain stars shining one after the other, followed the same footsteps and left clear 856 signs of heavenly 857 residence for those who wished. If we should not despise carnal kinship, on the contrary, and it greatly contributes to the indissoluble union and communion of life, then I have these rights in relation to you 858. Why, most honorable of cities (for in your face I address the whole city), there is neither a meek message from you 859 nor a friendly word, on the contrary, your ears are open to people who are ready to slander? Therefore, the more I should sigh, the more I see success in what they are planning. The case of slander has an open 860 leader, who, being known for many bad deeds, is most distinguished by this vice, so that this sin turned to his name 861. But do not be angry at my boldness: having opened both ears to those who slander me, you take everything to heart without examination, and none of you wants to distinguish lies from truth. Who has ever found it difficult to pronounce evil accusations without having an opponent in front of him? Who was accused of lying in the absence of himself - the slandered one? What word is not convincing to those listening when the slanderer tries to prove that this was the case, but the slandered person is not present and does not hear the blasphemy? Doesn’t the very custom of the community teach you that if someone intends to be an indifferent and impartial listener, he should not be completely carried away by the warning, but expect justification from the accused, so that in this way, when comparing the words of both, the truth will be revealed. Judge righteous judgment (John 7:24) - this is one of the commands most necessary for salvation. 3. It is impossible to get closer to God by doing forbidden things. And I say this without forgetting the apostolic words, because the apostle, avoiding human judgments, saved his whole life for an answer at the infallible Judgment Seat, as he says: It is not too much for me to eat, but I will get it from you, or from the day of man 862 (1 Cor. 4:3). But since false slander has previously occupied your ears, my faith in God is also being slandered, then, knowing that the slanderer causes harm to three persons at the same time, for he offends both the slandered person and to whom his speech is addressed, and himself, I was silent about my harm, not your opinion of me, as you know this, neglecting (for is it possible for me to neglect it, who is writing for this purpose and is now entering into this struggle, so as not to harm yourself in this?), but seeing that of the three who suffer harm, I lose the least. For I am deprived of you; The truth is stolen from you, and the culprit of this separates me from you, and alienates himself from the Lord, because it is impossible to approach God through forbidden deeds. Therefore, I say this more for you than for myself, I want to save you from unbearable harm; for what greater evil could one suffer who has lost the most precious thing - the truth? 4. So, what do I say, brethren? It’s not that I am sinless, that my life is not filled with thousands of offenses; for I know myself and do not cease to shed tears 863 for my sins, if only it were possible for me to appease my God and avoid the threatening punishment - but whoever judges my deeds, if he claims that his eye is pure, let him look for the speck in my eye (see Matt. 7: 3-5); for I confess that I need great care from healthy people for me. And if he does not say this about himself (much less will he say, the more pure he is; because the perfect do not tend to exalt themselves, otherwise, without a doubt, they will become guilty of the arrogance of the Pharisee, who, justifying himself, condemned the publican - see Luke 18:10-14), then let him look for a doctor with me and let him not judge before the time, until the Lord comes, Who will bring the secret into the light darkness, and will declare the counsels of the heart (1 Cor. 4:5); let him remember Him who said: Judge not, lest ye be judged (Matthew 7:1) and: Judge not, lest ye be condemned (Luke 6:37). In general, brethren, if my sins can be easily healed, then why does he not obey the teacher of the churches, who says: reprove, rebuke, entreat (2 Tim. 4:2)? If my lawlessness is incurable, then why doesn’t he confront me in person and why, by declaring my illegal actions, won’t he save the church from the harm I cause? So, do not tolerate slander spoken against me through clenched teeth. For a slave working at a mill could do this; In this, any vile person whose tongue is sharp for any slander would have distinguished himself in abundance. But there are bishops - let them be invited to listen; there is a clergy in every parish 865 (παϱοιϰία) of God - let the most experienced people be gathered. Let anyone speak freely, but only if it is denunciation and not slander. Let the secrets of my wickedness be brought to light, and then they will not persecute me with hatred, but will admonish me as a brother. I have more right to expect from blessed and sinless men pity for myself, a sinner, than indignation at myself. 5. If there is a stumbling block in faith, then let the work be shown to me; let indifferent and impartial judges gather again, read the accusation, consider whether it is not through the ignorance of the accuser that the composition seems more worthy of accusation than in its essence (τῇ φύσει) it is reprehensible. For much that is good does not seem good to people who do not have in their minds the right principle for judgment. And weights that are equal in weight seem unequal when the scales are not in balance. Even honey seemed bitter to others if their sense of taste was damaged by illness. And an eye that is not in a healthy state does not see much that is real, but imagines much that does not exist. Therefore, when evaluating essays, as I notice, the same thing often happens when the judge is inferior in ability to the writer; because whoever judges an essay must approach the task with almost the same reserve as the one who wrote it. One who is not a farmer himself is unable to judge matters of agriculture; does not recognize discordant and harmonious in musical modes, who does not have information about music; but anyone who wants to is immediately made a judge of compositions, who cannot indicate his teacher and the time when he studied, and in general has not heard anything, neither small nor great, about how to compose. And I note that even in the words of the Spirit, it is not permissible for everyone to begin to examine what is said, but only for those who have the spirit of reasoning, as the Apostle taught us, who, speaking about the division of gifts, said: to everyone the word of wisdom is given by the Spirit; to another a word of reason about the same Dus; to another faith by the same Spirit 866 ; to another the operations of powers, to another prophecy, to another spiritual reasoning (1 Cor. 12:8-10). Therefore, if my work is spiritual, then let anyone who intends to judge it prove that he has the gift of reasoning about spiritual things. And if, as he slanders, this is the fruit of the wisdom of this world, then let him show himself to be experienced in worldly wisdom, and then I will give him a voice in court. And don’t anyone imagine that I came up with this to avoid exposure. For I leave it to you, beloved brethren, to independently investigate the charges brought against me. Are you really so slow in mind that you can find the truth in no other way than by using anyone as a mediator? But if what I have written in itself seems undeniable to you, then convince those who attack this to abandon all curiosity (φιλονειϰία). If anything seems doubtful, ask me through any intermediaries who could faithfully serve my cause, or, if you wish, ask me for written evidence. But be sure to try by all means not to leave this without research. What proof of my faith could be clearer than the fact that I was raised by my grandmother, a blessed wife, who is yours by birth? I’m talking about the famous Macrina, from whom I learned the sayings of the most blessed Gregory, which were preserved before her by succession of memory, and which she herself observed, and imprinted on me from an early age, forming me with the dogmas of piety. Then, when I myself received the ability to understand and my mind improved over the years, having traveled a lot of land and sea, if I found someone walking according to the faithful rule of piety, I took him as my father and made him the guide of my soul in the procession to God. And by the grace of Him who called me with a holy calling into His knowledge, as far as I know, until this hour I have not accepted in my heart a single word hostile to sound teaching, and I have never desecrated my soul with the malicious blasphemy of the Arians. If, however, when he accepted into fellowship others who had come from this teacher, he entered into intercourse with them because they hid the illness in the depths of their souls and used pious speech or did not contradict what I said, and did this, not leaving the entire judgment over them to himself, but following the sentences pronounced about them by our fathers. For from the most blessed Father Athanasius, Bishop of Alexandria, I received a letter, which I have in my hands and show who will demand it, and in which he clearly expressed: “If anyone wants to convert from the Arian heresy, professing the faith set forth in Nicaea, he should be accepted without any doubt about him.” And since he presented to me all the bishops of Macedon and Achaia as participating in this determination, then, recognizing the need to follow such a man, who gave the law with certainty, and at the same time wanting to receive the reward promised to the peacemakers (see Matt. 5:9), I accepted those who professed this faith among those who had fellowship with me. 7. It will be fair to judge my work not by one or two of those who walk wrongly in the truth, but by the multitude of bishops in the universe who, by the grace of God, are in unity with me. Let the bishops of Pisidia, Lycaonia, Isauria, both Phrygia, the Armenians neighboring me, the Macedonians, the Achaians, the Illyrians, the Gauls, the Spanish, all of Italy, the Sicilians, the Africans, the Egyptians who observe sound faith, and the rest of the Syrians be asked. They all write letters to me and receive letters from me as well. And you can find out both from the letters brought here, and again from the letters sent from here to them, to make sure that we are all unanimous and of the same mind. Therefore, whoever runs away from fellowship with me (let this not be hidden from your accuracy) is cutting himself off from the entire Church. Look, brothers, with whom do you have fellowship? If you don’t accept it from me, who will recognize you after that? Do not bring me to the point of having to do something strict against my beloved Church. Do not make me feel that I am now melting in my heart, sighing to myself and mourning the bad times, because the greatest churches, which from ancient times have maintained a fraternal union among themselves, have now divided without any reason - do not, I say, make me complain about this in front of everyone who is in communication with me. Do not force me to utter such words that hitherto, under the bridle of reason, I keep hidden within myself. It is better for me to retire, and for the churches to be of one mind among themselves, rather than to cause so much harm to the people of God with my childish cowardice. Ask your fathers, and they will tell you that these dioceses 867, although apparently separated by location, were one in thought and governed by one will. Continuous communication among the people; the constant transfer of clergy from one diocese to another; The shepherds themselves had so much mutual love that each of them in the affairs of the Lord resorted to the other as a mentor and leader. 205. To Elpidius, bishop 868 (197) Sending presbyter Meletius with a letter, he asks Elpidia to set a place and time for a future meeting with the coastal bishops. (Written in 375) Again I labored to my beloved co-presbyter Meletius to extend my greetings to your love. Although I had the intention of sparing him because of the weakness into which I voluntarily brought myself, enslaving the flesh for the sake of the Gospel of Christ; however, having judged that it is fitting for me myself to greet you through such people who are able to easily fill in on their own everything that was not included in the letter, and serve as a kind of animated letter for the writer and the recipient, and also fulfilling the desire of his love, which he constantly has for your perfection, after having learned through experience your virtues, and now I have begged him to go to you 869, and through him, as I fulfill the duty of visiting, so I ask you to pray for me and for the Church of God, that the Lord may grant me to lead a calm and silent life and deliver me from the attacks of the enemies of the Gospel. If, however, it seems to your prudence that it is proper and necessary for us to come together with each other, and meet with other most venerable brethren, bishops living near the sea, then appoint me a place and time, where and when to be, and write to the brethren, so that at the appointed time each of us will leave our affairs, which will be at hand, and we can do something for the building of the Church of God - how to eradicate displeasure, what has now happened between us on suspicion, so as to establish love, without which, according to the word of the Lord Himself, the fulfillment of every commandment is imperfect. 206. To Elpidius, bishop, consolation 870 (206) He consoles Elpidias, who is saddened by the death of his grandson, and convinces him that this grief should not interfere with the mutual meeting they proposed. (Written in 375) Now I especially feel bodily weakness when I see that it interferes so much with spiritual benefit. If my affairs had gone according to my wishes, then not through letters, not through people, I would have greeted you, but I myself would have personally fulfilled the duty of love and would have enjoyed spiritual benefits close by. And now I am in such a position that I can hardly withstand the trip to my fatherland, which I embark on out of necessity, surveying the dioceses of my country. But may the Lord give you strength and zeal, and me, beyond the zeal that I now have, the strength so that, as I asked, I receive 871 consolation when I am on the borders of the Comans. Habit and commandment of the Lord Regarding your decency, I am afraid (τῆς ϰοσμιότητος) that 872 domestic sorrow will serve as an obstacle to you. For I learned that the death of your young grandson upset you. Naturally, his loss is regrettable to you as a grandfather; but as a husband who has already improved so much in virtue and has learned the nature of human affairs both from spiritual experience and from long study, separation from loved ones should not be completely unbearable for you. For the Lord does not demand the same things from us and from ordinary people. They are governed in life by habit, but we take for ourselves the commandment of the Lord and the previous examples of blessed men who learned the heights of the spirit mainly in unfortunate circumstances as a rule of life. So, in order for you to leave for the world an example of courage and true feelings regarding what is hoped for, show that you are invincible with grief, but above what is distressing for you, patient in grief, you console yourself with hope. Therefore, let all this not be an obstacle to the meeting I expect. Age itself makes infants blameless, and we are obliged to fulfill the service assigned to us to the Lord and be ready to do anything to build churches, for which the Lord has prepared rewards for us, faithful and wise builders 873. 207. To the neo-Caesarean clergy 874 (199) He exhorts the neo-Caesarean clergy, who, to please their bishop, expressed their dislike for St. Vasily; does not flatter this man, who introduces the Sabellian heresy among them and, fearing exposure, avoids meeting with Basil; The reason for disagreement with him is psalmody and monasticism - institutions not yet known in the Church of Neocaesarea, but already introduced into the Church of Caesarea; is justified in these institutions by the benefits of them and by the examples of other churches; To the objection that this did not happen under Gregory the Great, he replies that there were no prayers then, such as are already performed in Neocaesarea, that the Neocaesarea people themselves did not observe many of the customs of Gregory the Great. (Written in late summer 375) 1. The agreement in hatred towards me and the fact that everyone, one and all, followed the 875 abuse against me, convinced me to maintain the same silence with everyone, not to begin friendly correspondence, or to any kind of conference, but to endure my sadness in silence. But since it is no longer necessary to remain silent in response to slander, not because I must avenge myself by refuting it, but because I am obliged not to allow a lie to succeed, and not to allow the deceived to suffer harm, it turned out to be necessary for me to propose this to everyone and write to your prudence that, although I recently wrote to the entire presbytery in general, I am not rewarded with any answer from you. Do not flatter, brethren, those who sow wicked teachings in your souls, and do not be indifferent to the fact that from your knowledge (ἐν γνώσει) the people of God are being corrupted by wicked lessons. The Libyan Sabellius and the Galatian Marcellus 876 were the only ones who dared to teach and write that now among you the leaders of the people are trying to pass off their own invention as their own, breaking their language and not having sufficient strength to give the appearance of credibility to their false wisdom and false reasoning. They let the people know about me, which is both permissible and impermissible to disclose, and by all means avoid meeting with me. For what? Is it because they are afraid of being convicted of evil teachings? They have become so shameless towards me that they are inventing some dreams about me, calling my teaching harmful. But if they gather into their heads all the ghosts of 877 leaf-falling months, then they will not be able to denigrate me with any kind of blasphemy, because in every church there are many witnesses to the truth. 2. And if they ask them about the reason for this inexplicable and irreconcilable war, they point to the psalms, to the change in the melody that has become established in your skill, and to something similar to this, which they should be ashamed of. They also accuse me of having devotees of piety who have renounced the world and all worldly cares, which the Lord likens to thorns (Luke 8:14) and who prevent the word from becoming fruitful. And such people carry the deadness of Jesus in their body (2 Cor. 4:10) and, taking up their cross, follow God. And I would prefer my whole life if only to appropriate all these untruths and if only the men who chose this feat had me as their teacher. And now, as I hear, some have such virtue in Egypt, and perhaps in Palestine others succeed in living the Gospel; I also hear about some perfect and blessed men in Mesopotamia. Compared to the perfect, we are still children. But if women also want to live according to the Gospel, prefer virginity to marriage, enslave carnal wisdom and live in pleasing mourning, then they are blessed for this choice, no matter what land they are in. We still have this in a small form, because we study only the beginnings and one introduction to piety. If they bring some kind of disorder into a woman’s life, then I will not undertake to defend them. I will only testify to you: what hitherto the father of lies, Satan, did not have the courage to say, these fearless hearts and unbridled lips fearlessly repeat. I intend to bring to your attention that I desire to have a host of such husbands and wives who have a life in heaven (Phil. 3:20), who have crucified the flesh with passions and lusts (Gal. 5:4), who do not worry about food and clothing (see Luke 12:22), but are not entertained by anything and are in constant service to the Lord 878 (εὐπάϱεδϱον τῷ Κυϱίῳ), day and night they remain in prayer, whose lips do not speak the works of men (Ps. 16:4), but who constantly sing hymns to our God, making with their own hands, so that they have something to share with those in need. And in response to the accusation of chants with which my slanderers most frighten simple-minded people, I can say the following. The customs now established in all the churches of God are uniform and consistent. For our people have been awake since night in the house of prayer, in labor, in sorrow and in tearful contrition, confessing to God, and, having risen at last, begin psalmody through prayer. And sometimes, dividing into two parts, they sing alternately, one after the other, through this together both strengthening the teaching in words, and producing contrition and composure in their hearts 879. Then again, leaving one to begin singing, the others sing along, and thus spending the night in various psalmody, interrupted by prayers, already at dawn of the day, everyone together, as if with one mouth and one heart, offers up a psalm of confession to the Lord, each one speaking in his own words of repentance. If you are already running from us for this, then run from the Egyptians, run from the inhabitants of both Libyas, the Thebans, Palestinians, Arabians, Phoenicians, Syrians and those living along the Euphrates, in a word, from everyone who respects vigils, prayers and general psalmody. 4. St. Gregory the Wonderworker Disciples of the Lord's Commandments But this did not happen under Gregory the Great 881. But there were no prayers (αἱ λιτανεῖαι) 882 with him, such as you perform today. And I’m not saying this to accuse you, because I would like you all to live in tears and constant repentance. For we do nothing more than pray for our sins, with the only difference that we propitiate our God not with human speech, as you do, but with the words of the Spirit. And why did this not happen under the venerable Gregory, who is your witness 883? You have not observed any of his customs to this day. Gregory did not cover his head during prayers. Why? Because there was a faithful disciple of the apostle who said: Every man who prays or prophesies with his head covered disgraces his head. And: a husband should not cover his head 884, which is the image and glory of God (1 Cor. 11:4, 7). This pure soul and worthy of the communion of the Holy Spirit avoided oaths, being content with the words of her and neither, according to the commandment of the Lord, who said: I tell you not to swear in any way (Matthew 5:34). He did not allow himself to say to his brother: he is a freak, fearing the threat of the Lord (Matthew 5:22). Fury, anger and grief (Eph.4:31) did not come out of his mouth; he hated slander (λοιδοϱία), which does not lead into the Kingdom of Heaven; envy and conceit were expelled from this unflattering soul. He did not come to the altar without first being reconciled with his brother (Matthew 5:24). He abhorred deceitful and cunning words, invented to slander someone, as he knew that lies are from the devil (John 8:44) and that the Lord will destroy all who speak lies (cf. Ps. 5:7). If you have none of this, but you are pure from everything, then you are truly disciples of the Lord’s commandments. If not, then be careful not to strain out the gnat (cf. Matt. 23:24), entering into subtle discussions about the sound of the voice in psalmody and violating the most important of the commandments. What brought me to these words was the need to defend myself, so that you would learn to take the plank out of your own eyes (cf. Matt. 7:4-5) and then take out other people’s knitting needles. However, I forgive everything (although with God nothing remains unexamined), as long as the main thing is firmly established. Silence innovations in faith; Do not cancel hypostases; Do not deny the name of Christ; Do not misinterpret the words of the Grigorievs. Otherwise, as long as I breathe 885 and can speak, it is impossible for me to remain silent about such a death of the soul. 208. To Evlankiy 886 (200) Evlankiy asks not to show hatred towards him for the sake of the neo-Caesarians, while he himself, for the sake of Vasily, was hated by others. (Written in 375) For a long time you were silent, despite the fact that you are very talkative, you turned it into an exercise and art for yourself to always say something and show yourself in words. But, apparently, Neokesarea is the reason for your silence in front of me. And, apparently, I should take it as a mercy that the inhabitants of this city do not remember me; for, according to the stories of those who heard, they have a bad memory of me. But you have long been among those who are hated for my sake, and not among those who agree to hate me for the sake of others. So, be like this and wherever you are, write to me and remember me as you should, if you care at all about justice. Without a doubt, justice requires those who begin to love to repay with equal love. 209. Protective without inscription (201) He thanks his friend for enduring grief while protecting him; asks to continue to blame him for the paucity of letters and demand payment of such debts. (Written in 375) And your lot fell to sorrows and deeds for me, and this serves as proof of a courageous soul. For God, who disposes of our affairs to be able to endure great struggles, brings more important cases to glorification. Therefore, you also offered your life, like a crucible for gold, to test your virtue in relation to your friends. And I pray to God that others become better, and that you remain like yourself and do not stop blaming the same things that you have now accused of, making the poverty of my letters the greatest offense. For this is an accusation of a friend; and you continue to demand similar debts from me, because I am not some completely unaccountable debtor of friendship. 210. To the neo-Caesarean scientists 888 (202) Since during Basil’s approach to Neocaesarea there was confusion in this city, some fled, others spread fear with fictitious rumors, then St. Vasily explains that the reason for his arrival in the Neocaesarea desert was his long-standing attachment to these places, and not anything else; the confusion of the neo-Caesarians attributes them to leaders infected with Sabellianism, as evidence of which he cites their heretical opinions; refutes them and threatens, if they do not renounce these errors, to write about this to other churches; also denounces these false teachers, that in a letter to Anthimus, Bishop. To Tiansky, in confirmation of their false teaching, they unfairly cited the words of the Great Gregory; Finally, he advises the neo-Caesarians not to be deceived by dreams and sleepy dreams, which, even if they agree with the Gospel, serve no purpose. In any case, they harm because they violate love. (Written in the summer of 375) 1. I had absolutely no need to reveal to you my intention and explain the reasons why I am in these places, because I am not one of those seeking fame, and the matter is not worth such a number of witnesses. But it seems that we are not doing what we would like, but what our bosses call us to do. To be in complete obscurity is more desirable for me than for ambitious people to be visible. Since, as I hear, everyone’s ears in your city have been ringing and some writers of news and tellers of lies have been deliberately bribed for this purpose, who are recounting my affairs to you, I recognized that I must not neglect you, who know about the matter from an evil will and an unclean tongue, but explain to myself what the situation is. And out of habit from childhood to this place, because I was raised here by my grandmother, and because of my frequent stay in it later, when, avoiding popular uprisings and learning that this place, due to its deserted silence, was convenient for philosophy, I lived in it for many years in a row, and because of the residence of the brethren 889, having received a short-term rest from my constant idle time, I joyfully came to this the desert not in order to introduce others into trouble here, but in order to satisfy my own desire. 2. So, what was the need to resort to sleepy dreams, to bribe interpreters of dreams and, among public treats, to make me the subject of the story of those who were drunk? If these slander were from someone else, then I would present you as a witness to my way of thinking. And now I ask each of you to remember the old thing, when the city invited me to take care of the youth and an embassy of your honorary citizens came to me; and after that everyone surrounded me in a crowd, and what didn’t they give me, what didn’t they promise? However, they could not stop me. How then, the invited one, did not listen, and now, the uninvited one, decided to force his way in? I ran after those who praised me and marveled at me, and now I began to chase after those who slander me. Do not think this, most excellent ones, that we should be so cheap 891 . Not a single sane person will board a ship on which there is no helmsman, and will not join the Church if the very ones at the helm are causing a storm and disturbance in it. Why did the city become full of confusion, when some fled, not persecuted by anyone; others hid, seeing no threat to themselves from anyone, while the soothsayers and all interpreters of dreams sowed horrors? Did this happen from someone else or, as small children know, from the people’s rulers? It is indecent for me to explain the reasons for their enmity, but it is very easy for you to discern these reasons. For when annoyance and discord have reached the extreme level of irritation, and the explanation of the reason is completely unreasonable and ridiculous, then mental illness is obvious, which for the benefit of others is accidental, but for the owner it is actually the first evil. But there is something else funny about them too. Trapped and tormented in the depths of their hearts, out of shame they do not agree to speak about their misfortune, and this illness of their soul is visible not only from what was done against me, but from the rest of their life. But even if they didn’t know about it, it would not be a great loss for business. The very real reason why they consider it necessary to avoid meeting with me and which is probably hidden to many of you, I will tell you; listen. 3. Savelianism is Judaism You are planning a perversion of faith, both hostile to the apostolic and evangelical dogmas, and hostile to the tradition of the truly Great Gregory and his successors to the blessed Musonius 892, whose lessons, of course, still resonate in your ears to this day. For the evil, long ago brought into being by Sabellius, but extinguished by the tradition of the Great 893, is now intended to be renewed by these people, who, out of fear of exposure, are inventing sleepy dreams against me. But you, leaving alone your heads weighed down with wine, in which the rising and then agitated 894 wine vapors produce dreams, from me, who am awake and for the fear of God cannot remain silent, listen to what your damage is. Sabellianism is Judaism 895, introduced into the Gospel preaching under the guise of Christianity. For whoever calls the Father and the Son and the Holy Spirit something one multi-personal 896 and exalts only one of the three Hypostases, what does he do other than deny the eternal existence of the Only Begotten? He also denies His economic coming to people, descent into hell, Resurrection, Judgment. It also denies actions exclusively characteristic of the Spirit 897. But among you, as I hear, they are venturing into something more daring than what the vain (ματαιόφϱονος) Sabellius dared. Your sages, as those who heard this recount, assert with all their might that the name of the Only Begotten is not transmitted (οὐ παϱαδέδοται), but is the name of the enemy 898 . And they admire it and think highly of it as if it were their own invention. For it is said, they say: I came in the name of My Father, and you did not accept Me; If anyone comes in his own name, him you will receive (John 5:43). And from what has been said: go and teach all languages, baptizing them in the name of the Father and the Son and the Holy Spirit, it is clear, they say, that the name is one; for it is not said - in names, but in the name (Matthew 28:19). 4. The need to confess the hypostasis of the Persons of the Holy Trinity Blushing with shame, I wrote this to you, because those who were subjected to this are our blood 899; and I sigh for my soul, because, like a fighter who goes out alone against two, I am forced to return the proper strength to the truth, striking and overthrowing with reproofs the mutual deviation in teaching from the right path. For on the one hand Anomeus attacks us, and on the other, as you see, Sabellius. But I ask you not to heed with your mind this vile false thinking, which cannot deceive anyone, but to know that the name of Christ 900, which is more than any name (Phil. 2:9), is this very thing - to be called the Son of God, according to the word of Peter: there is no other name under heaven given among men, by which it is fitting for us to be saved (Acts. 4:12). And regarding this: I came in the name of My Father, you need to know the following: He said this, confessing that the Father is His beginning and reason. If it is said: as you go, baptize in the name of the Father and the Son and the Holy Spirit (Matthew 28:19) 901, then for this reason we should not think that one name has been handed down to us. For just as he who said: Paul, and Silvanus, and Timothy (1 Thessalonians 1:1), although he pronounced three names, connected them together with the syllable “and,” so he who said the name of the Father and the Son and the Holy Spirit, naming three Persons, united them in a union, teaching that each Name is assigned its own signified; because names are signs of named objects. And that these Named Ones have Their own special and self-perfect 902 (αὐτοτελῆ) way of being, no one who has any intelligence doubts this. For the same nature of the Father and the Son and the Holy Spirit, and Their Divinity is one, but the names are different and present to us specific and complete concepts. And until thought reaches an unintegrated idea of ​​the personal properties of Each, it is still impossible for it to glorify the Father and the Son and the Holy Spirit. So, if they deny that they say this and teach this, then I have succeeded in what I desired. However, I see that this renunciation is difficult for them, because these words are attested by many. But let’s not look at the past, as long as the present is healed. If they remain the same, it will be necessary for me to cry out to other churches about your wickedness and try to have letters come to you from a large number of bishops that would overthrow this great wickedness that you are preparing. This will either be of some use to our purpose, or, without a doubt, this testimony will free us from guilt at trial. 5. It is necessary to confess about each Person that It is in the true Hypostasis They have already included these words in their writings, and first sent them to the man of God, Bishop Meletius, and, having received appropriate answers from him, like mothers who are ashamed of the shortcomings of nature in the deformities they have brought into the world, they raise their vile offspring, hiding them in decent darkness. They also made an attempt to write in a letter to my like-minded person (τὸν ὁμόψυχον) my Anthimus, Bishop of Tyana 903, as if Gregory in the “Exposition of the Faith” 904 said that the Father and the Son, although in the mind (ἐπινοίᾳ) are two, nevertheless in Hypostasis united 905. But these people, proud of the subtlety of their minds, could not notice that this was said not positively, but in the form of an objection (οὐ δογματιϰῶς εἴϱηται, ἀλλ᾽ ἀγωνιστιϰῶς) in a conversation with Elian 906, in which there are many mistakes from the copyists, as we will prove from the very expressions, if God wills. Moreover, while convincing the pagans, he did not consider it necessary to maintain precision in words, but sometimes yielded to the customs of the instructed, so that he would not contradict the main thing. Why will you find many words there that now serve as very great reinforcement for heretics, for example, “creature”, “work” and similar words. And those who listen ignorantly to what is written refer to the concept of Divinity and much that is said about union with humanity; This is also the saying they repeat. For one must know well that just as one who does not profess the communion of essence falls into polytheism, so one who does not allow the separation of Hypostases falls into Judaism 907. Our mind must rely on some subject and imprint on itself its clear features and thus come to an understanding of what we want. Without having a concept of the fatherland (τὴν πατϱότητα) and without thinking about who this distinctive property is attached to, is it possible to formulate a concept about God the Father 908? It is not enough to list the differences of Persons, but it is necessary to confess about each Person that It is in the true Hypostasis; because Sabellius did not renounce the idea of ​​unhypostatic Persons, saying: “The same God, being in the subject (τῷ ὑποϰειμένῳ) is one, but being transformed every time according to the need encountered, speaks now as the Father, now as the Son, now as the Holy Spirit.” This long-suppressed delusion is now being renewed by the inventors of this nameless heresy, sweeping aside the Hypostases and denying the name of the Son of God, about whom, if they do not stop speaking untruths against God, we must cry, just as about those who renounce Christ. 6. Prophetic gifting illuminates immaculate and pure souls I wrote this to you out of necessity, so that you may be protected from the harm of evil instructions. For indeed, if evil teachings must be likened to destructive compounds, as your dream interpreters say, then these are hemlock and aconite 909 and some other deadly substance. This is poison for souls, and not my words, as these heads, weighed down with wine and in the heat of the day, indulging in daydreams, exclaim, who, if they behaved chastely, should have known that the prophetic gift illuminates souls immaculate and cleansed from all filth. For even an unclean mirror cannot receive the reflection of images, and a soul that is preoccupied with the cares of life and darkened by the passions of carnal wisdom is impossible to receive the insights of the Holy Spirit. Not every dream is immediately a prophecy, as Zechariah says: The Lord made ghosts and winter rain, labors that foretell the verbs of labor and a lying dream of the verbs (Zech. 10: 1-2). But these people, who, according to the word of Isaiah, dream in bed and love to slumber (Is. 56:10), do not know that the effect of deception is often sent on the sons of disobedience (see Eph. 2:2). And there is a lying spirit, which was in the false prophets and deceived Ahab (1 Kings 22:22). Knowing this, they should not have been so exalted as to attribute to themselves the gift of prophecy, when it turns out that they are inferior exactly to the bird teller Balaam, who, called by the king of Moab for very great gifts, did not dare to utter words contrary to the will of God and curse Israel, whom the Lord did not curse (see Numbers 22:11-12). Therefore, if their dream visions agree with the commandments of the Lord, then let them be content with the Gospels, which for their authenticity have no need for the help of dreams. If the Lord left us His peace (John 14:27) and gave us a new commandment, let us love one another (John 13:34), and dreams lead to quarrel, discord, destruction of love, then let them not give the devil an opportunity to invade their souls through dreams and let them not put their dreams above saving lessons. He informs that, having read Olympius’s letter and met his sons, he has forgotten the grief caused by the neo-Caesareans, and promises to please Olympius to send letters from himself, several of which he has already sent. (Written 375) After reading your honorability’s letter, I became more cheerful and good-natured than myself, and when I entered into conversation with my dear sons, I thought that I was seeing you yourself. Finding my soul very distressed, they brought me into such a disposition that I forgot about the poison that your dream-interpreters and dream-sellers carry against me everywhere to please those who hired them. Some of the letters I have already sent to 911, and some of them, if you wish, I will send later - if only there would be some benefit from them to those receiving them. He expresses his sorrow that he did not meet Hilary in Dasimon; mentions the machinations of his enemies; advises Ilarius to endure the illness patiently. (Written in late summer 375) 1. What do you think happened to me and what thought did I have when I arrived in Dazimon and learned that a few days after my arrival your learning had disappeared? From the very time I was in school, I always highly valued conversation with you, not only because of the surprise I had for you since childhood, but also because the most valuable thing 913 now is a truth-loving soul, capable of judging things sensibly, which, as I believe, has already been observed in you. For as for the others, we see that most of them are like in horse races - some have separated from one another, others from another, and are joining their critics to the defenders of rebellion. And for you, who are above the fear of servility and any ignoble passion, it is fitting to look at the truth with a sound eye. For I realize that you are not lightly occupied with church affairs, when you sent me some letter about them, which you announced in your last letter, but I would like to hear who undertook to deliver this letter to me, so as to know who caused me such an insult, because I have not yet seen your letter to me about this subject. 2. Therefore, how much do you think I would give for a conversation with you in order to bring to your attention about what upsets me (because, as you know, it brings some joy to the sick if they recount their grief) and to answer your questions, not trusting to soulless letters, but retelling and explaining everything one on one. For living speech is more effective in persuasion and is not as easy to attack and slander as written speech. But there was nothing left that someone would not dare to do, when those to whom we entrusted the most important things, whom among other people we recognized as something greater than ordinary people, and they took upon themselves the work of someone’s work, no matter what it was, to distribute 915 under my name and at the same time slander the brethren that for the reverent nothing is so worthy of hatred as my name. From the very beginning I tried to remain in obscurity, as I don’t know if anyone else cared about this among those delving into human weakness, but now I seem to prefer the opposite, that is, I want to become known to all people - so much is said about me everywhere on earth, and I will add one more - at sea. Those who are at war with me are those who stand at the extreme limit of wickedness and introduce into the Church the godless doctrine of incompatibility (τῆς ἀνομοιότητος). And those who, as they themselves think, adhere to the middle and, although they are affirmed on the same principles, nevertheless do not agree with the consequences of the conclusions, because they are contrary to the ears of many, are indignant at me, showered with all sorts of offensive words they can, do not refrain from a single slander, although the Lord has hitherto made all their attempts unsuccessful. Isn't this unfortunate? Doesn't this make my life painful? I have only one consolation in these misfortunes - the weakness of the flesh, by which I am convinced that I will not have much time to remain in this unhappy life. And that's enough about this. And in bodily illnesses I advise you to behave generously and worthy of God, who called us, who, when he sees that we accept the present with thanksgiving, will either alleviate suffering, like Job’s, or reward us with great crowns of patience for our future restoration 916 (τῇ ϰαταστάσει) after this life. 213. Without inscription, to a pious husband 917 (205) Thanks for the letter, which consoled St. Vasily, upset by the carelessness of the people and people's rulers; asks for prayers and, on the occasion of being called to court, demands advice in this matter. (Written in 375) 1. The Lord, who gave me quick help in my sorrows for the peace with which you reassured me by visiting me with your present letter, may Himself give you help, rewarding for the consolation of my humility with true and great joy of spirit. For I was sick in my soul, having noticed in the crowded gathering some kind of bestial and completely unreasonable carelessness, and in those managing it - an inveterate and barely correctable habit of evil. But when I saw the letter and the treasure of love in it, then I learned that the Manager of our affairs had shone with sweet consolation for us, who live sadly. Therefore, I greet your reverence, repeating the usual request not to stop praying for my distressed life, so that I, immersed in the appearance of this life, do not forget God, who raises up poverty from the earth (Ps. 113:7), and, succumbing to some exaltation, do not fall into the judgment of the devil (1 Tim. 3:6); having neglected the House-Building, not to be caught by the Master of the House during sleep; or, by also upsetting it with harmful deeds and beating the conscience (1 Cor. 8:12) of those who serve, or even being with those who get drunk, you will not tolerate what God’s justice threatens with the wicked overseers. Therefore, I ask you to ask God in every prayer, so that I may be vigilant in everything and not become a disgrace and a reproach to the name of Christ during the revelation of the secrets of our hearts on the great day of the appearance of our Savior Jesus Christ. 2. But you will know that I am awaiting an invitation to the court [of the emperor], at the instigation of heretics, of course, under the pretext of peace; and the bishop, having heard about this, wrote to me, asking me to try to be in Mesopotamia and, having gathered who was of like mind with us there and supported the cause of the Church, went with them to the king. But my body may not even be able to bear the winter journey, and yet the task does not yet seem necessary; unless you can recommend it yourself. For to confirm the decision on this matter, I will wait for advice from your piety. Therefore, I ask, through one of the zealous brethren, to announce to me as soon as possible what will be provided for by your perfection and God-enlightened prudence 918. 214. To Terentius, committee 919 (206) He asks Terentius not to bow to the side of those who support Paulinus, who, as proof that Paulinus belongs to the episcopal throne in Antioch, present letters about this from Rome and a letter from St. Athanasius to Peacock himself; defends the rights to this throne of Meletius; explains the importance of the question of the difference between the words “hypostasis” and “essence”, gives Terenty advice to postpone the decision of the matter until the bishops return from exile. (Written in the fall of 375) 1. When I heard about your honesty, that you were forced to take charge of public affairs, at first, to tell the truth, I was alarmed, reasoning that you, having once forever freed yourself from public positions and taken care of your soul, would not think of being forced to return to the same thing again. Then I came across the thought that, perhaps, among the thousand troubles in which our churches are now, the Lord, wanting to give at least this one consolation, arranged so that your sedateness would again appear in business, and with this thought I became more complacent, because before I depart from this life, at least once again I will see, perhaps, your honesty. 2. But another rumor has spread among us that you are in Antioch and, together with the highest authorities, have joined the board of current affairs. In addition to this rumor, the rumor has reached us that the brethren who are on the side of Paulinus are offering something to your rightness about unity with us, and by the word “with us” I mean everyone who is on the side of the man of God Meletius the Bishop 920. These brethren, as I hear now, show letters from the West in which the bishopric of the Antiochian Church is granted to them and not a word is said about the venerable bishop of the true Church of God, Meletius. And I am not surprised at this 921; because some 922 do not know the local circumstances at all, while others, apparently, do know, but explain to them more biasedly than fairly. However, it is likely that they either do not know the truth, or are hiding the reason that made His Beatitude Bishop Athanasius write to Pavlin. But your perfection has people there who can recount in detail what happened between the bishops during the reign of Jovian 923; Therefore, I ask you to make sure 924 from them. However, since I do not condemn anyone, but wish to have love for everyone, and especially for those close to me 925 in the faith, I rejoice over those who received letters from Rome. And even if these letters contained some kind of respectable and important evidence for them, I wish that it was true and confirmed by deeds themselves. But for this reason, I can never assure myself that either I don’t know Meletius, or I have forgotten which church is under his control; I cannot consider the issues on which there was disagreement at first to be unimportant and think that they mean little in the matter of piety. For I do not agree in any way and give in only because someone, having received a letter from people, thinks highly of it; but if someone came from heaven itself and did not adhere to the sound teaching of the faith, then I cannot recognize him as an accomplice of the saints 926. 3. For imagine, my wonderful one: even those who fabricate the truth and introduce the Arian schism into the holy faith of the fathers 927, in their justification, why they do not accept the pious dogma of the fathers, do not indicate any other reason than the concept of consubstantiality, which they themselves interpret cunningly and to slander the true 928 faith, claiming that we call the Son consubstantial by hypostasis. If we give them some reason to draw such a conclusion from the words spoken by those who speak in this way, or in a similar way, more out of simplicity than malicious intent, then it is not at all difficult for us to present a case against ourselves with undeniable evidence and provide strong reinforcement of the heresy, while they have one concern in relation to the Church - not to prove their own, but to denigrate ours. For what slander would be more intolerable and could shake many more than this, as if among us there are others who claim that the hypostasis of the Father and the Son and the Holy Spirit is one and that, although they very clearly teach the difference of Persons, they are also prefaced in this by Sabellius, who affirms the same thing, that God is one in hypostasis, but is personified differently in Scripture: according to the nature of the presenting need, each time they are given to Him Fatherly names, when the opportunity arises to depict Him in this Person, then names befitting the Son, when God descends to care for us or to any other economic activities; sometimes He puts on the Person of the Spirit when circumstances require names borrowed from such a person. So, if among us there are others who affirm that the Father, the Son and the Holy Spirit in the subject are one, but confess three perfect 929 Persons, then why not, apparently, present clear and unquestioning evidence that what they assert about us is true? 4. Hypostasis and essence – general and particular And that “hypostasis” (ὑπόστασις) and “essence” (οὐσία) are not the same thing (οὐ ταὐτόν ἐστι), this, I think, was understood by the Western brethren themselves, when, suspecting the insufficiency of their language, the name “essence” was transferred to the Greek in a word, so that if there is a difference in thought, it is preserved in a clear and unfused separation of names. If I must briefly express my opinion, then I will say that essence has the same relation to hypostasis as the general has to the particular. For each of us, both according to the general concept of essence, participates in being, and according to our properties there is such and such a person. So in God, the concept of essence is general, whether of course, for example, goodness, Divinity 930 or something else. Hypostasis is conceptualized as the distinctive property of fatherland, or sonship, or sanctifying power. So, if they say that Persons are not hypostatic, then this very concept contains inconsistency; if they admit that Persons have a true hypostasis, then let them count what they confess, so that the concept of consubstantiality is respected by the unity of the Divinity, and the pious confession of the Father, Son and Holy Spirit is proclaimed completely and entirely by the Hypostasis of each of the Named. Together I would like to convince your honesty that you and everyone who, like you, cares about the truth and does not despise those who struggle for piety, must wait until the leaders of the churches show the way to this union and peace, whom I honor as the pillars and affirmation of the truth and the Church, and the more I respect them the further they are expelled, instead of being punished, they were subjected to this removal. Therefore, I ask you: keep yourself open-minded for us, so that we can rest, relying at least on you 931, whom God has given us in everything as a rod and support. 215. To Dorotheus, presbyter 932 (207) He informs that he wrote to Terenty; does not advise going to Rome by land; expresses doubt whether brother Gregory will take part in this embassy and whether brother Gregory will be capable of it. (Written in the fall of 375) As soon as an opportunity opened up, I wrote to my astonishing husband, Comite Terentius, deciding that I would incur less suspicion on myself by sending him a letter about real affairs with strangers, and at the same time wishing that my beloved brother Akaki 933 would not cause any delay in the matter. Therefore, I gave the letter to the tax collector under the prefects, who is sent to the public service, and instructed him to show the letter to you in advance. As for the road to Rome, I don’t know why no one informed your discretion that in winter it is completely impassable, because the entire country from Constantinople to our borders is filled with enemies. And if we must travel by sea, then there will still be time, if only the most God-loving brother, Bishop Gregory, agrees to both the voyage and participation in the embassy on such matters. For I don’t see anyone going with him; I know about him that he is completely inexperienced in the affairs of the Church. And for a well-meaning person, a meeting with him is worthy of respect and very expensive; but if someone is proud, arrogant, set high and therefore is not able to listen when low people (χαμόϑεν) tell him the truth, then what will be the benefit for public affairs from consulting with his husband, whose disposition is far from vile caresses? 216. To Meletius, Bishop of Antioch 935 (208) He notifies him about his trips and that upon receiving a letter from Antioch about the actions of the Peacock defenders, he wrote about this to Terentius, warning him not to deceive these people. (Written in the fall of 375) And many other trips removed me from my fatherland, because I reached Pisidia in order to resolve matters concerning the brethren in Isauria with the local bishops. From there I had to go straight to Pontus, because Eustathius had thrown Dasimon 936 into considerable confusion and had convinced many of those there to separate from our Church. And I was even in the house of my brother Peter; and as he was near Neokesarea, I caused great confusion there and gave an excuse to do me a great insult. For they themselves fled, although no one was chasing them; and they thought of me that, wanting praise from them, I was intruding on them uninvited. When I returned home, having acquired a severe illness both from the rains and from displeasure, I suddenly received a letter from the East, informing me that Peacock had brought some letters from the West, as if serving as a sign of some power, and that those who adhere to this side think highly of these letters and boast about them, and in addition make proposals about faith and, under this condition, are ready to join our Church. At the same time, I was also informed that they attracted to take part in them the most excellent husband in everything, Terenty, to whom he wrote, and immediately, restraining him from haste and explaining their deception. 217. To Amphilochius on the rules 937 (209) Third canonical letter 938 Returning from Pontus, he expresses a desire to see Amphilochius; expresses his opinion about the case of the Isaurians; then he proposes rules mainly about spiritual punishments, about the duration of them and about the order in which those subject to punishment should go through the time of their repentance. (Written in 375) Returning from a long journey - and I was even in Pontus, both for church needs and to visit relatives - I came with both a broken body and a rather saddened soul; but suddenly I forgot all this when I picked up the letter of your reverence and saw these signs of your most pleasant voice and your most kind hand. Therefore, if I am so pleased with the letter, you should conclude from this how highly I value a meeting with you, which the Saint will arrange 939, where it will be convenient and where you yourself will invite me. For if you arrive at the house that is in Euthymiades, then it is not difficult for me to be there, who avoid the worries here and hasten to your unfeigned love. Or maybe, in addition to this, the sudden departure of the most God-loving Bishop Gregory will make it necessary for me to travel to Nazianzus, for what reason this happened is still unknown to me. Please know that the man about whom I spoke to your perfection 940, and you yourself now hoped that he would be ready, fell into a long-term illness, was in danger of losing his very sight and, due to long-standing infirmity and from the illness that happened to him again, became completely incapable of any positions. I don't have anything else. Why, although they gave me the case, it was better for them to introduce someone themselves. For one must think that this word was given by them out of need; spiritually they want what they wanted at first, that is, to have their own abbot. And if there is one of the newly enlightened, then, whether this pleases Macedonia or not, let him be represented; You, with the help of the Lord, who helps you in everything and gives His grace in this matter, will guide him to fulfill the position of 941. Rule 51. As for those in the clergy, the rules are laid down without distinction, commanding that one punishment be determined for the fallen - removal from service 942, whether they were elevated to what degree or served in a service that does not require ordination 943. Rule 52. She who neglected what she was born on the way, if she had the opportunity to save and neglected it, either thinking to hide her sin, or with a completely brutal and inhuman thought, let her be put on trial for murder. If she could not protect in any way and what she gave birth to perished from the desolation of the place and the lack of necessities, then the mother deserves an apology 944. Rule 53. A widow 945 slave may not be committing a great sin by agreeing to enter into a second marriage, but under the guise of forcible abduction 946. Why should she not be blamed for the latter, because it is not the outward action that is judged, but the intention. It is obvious that she will be punished for her second marriage 947. Rule 54. I know that before this I wrote to your piety what I could about the differences in involuntary murders 948, and moreover I can’t say anything; it is left to your prudence, according to the nature of the circumstances, to increase or decrease punishments 949. Rule 55. Those who enter into battle with robbers, if they are not among the ministers of the Church, should not be allowed to partake of the Good; if they are in the clergy, let them be deposed from the rank. For it is said: whoever takes the knife will perish by the knife (Matthew 26:52). Rule 56. Whoever committed an arbitrary murder and then repented, let him not partake of the Holy Place for twenty years (τοῖς ἁγιάσμασι) 950. And let these twenty years be distributed for him like this 951. For four years he must cry, standing outside the doors of the house of prayer, asking the faithful who enter to pray for him and confessing his own crime. After four years, let him be accepted into the number of those listening 952 and for five years, let him leave the church with them. For seven years let him pray and go out with the faithful, but not partake of the Offering. After these years, let him receive Holy Communion 953. Rule 57. Whoever has committed involuntary murder shall not partake of the Holy 954 for ten years. And let these ten years be distributed for him like this. Let him cry for two years; let him spend three years with those who listen; let him fall for four, and let him stand for a year only with the faithful, and then let him be admitted to the Holy [Mysteries]. Rule 58. Whoever has fallen into adultery 955 shall not partake of Holy Things 957 for fifteen years 956, [and] let there be four years for those who weep, five for those who listen, four for those who fall down, two for those who stand with the faithful without Communion. Rule 59. Let the fornicator not partake of the holy things for seven years, and let there be two years for those who weep, two for those who listen, two for those who fall down, and one year for those who stand only with the faithful; in the eighth year let him be admitted to Communion. Rule 60. She who has taken a vow of virginity and who has broken it, let her fulfill the time of punishment imposed for the sin of adultery 958 by living a lonely life. The same applies to those who have taken a vow of monasticism and those who have broken it. Rule 61. Anyone who has stolen something, if he repents and condemns himself, will not be allowed to partake of Holy Things for one year. And if convicted, then two years. Let the time of punishment be divided for him into falling and standing with the faithful, and then may he be honored with Communion. Rule 62. Whoever has shown shamelessness on men, let the time of punishment be distributed to him, as well as to the one who fell into the sin of adultery 959. Rule 63. Whoever confessed his crime with the dumb, let him spend the same time in repentance 960. Rule 64. Let the perjurer not commune for ten years, and let him be weeping for two years, listening for three, kneeling for four, standing only with the faithful for one year, and then may he be honored with Communion. Rule 65. Whoever confesses to magic or preparing poisons, let him repent in the same amount of time as the murderer 961, and in the same order; because he convicted himself of this sin 962. Rule 66. Let him who digs up coffins not partake of the holy things for ten years, and let there be two 963 years for those who weep, three 964 years for those who listen, four years for those who fall down, one year for those who stand with the faithful, and then let him be accepted 965 . Rule 67. Incest with a sister should be cleared by repentance for the same amount of time as is required for a murderer 966. Rule 68. Marriage of people 967 in a forbidden relationship 968, if convicted of sin 969, let him suffer the punishment due to adulterers. Rule 69. A reader, if before marriage he enters into inappropriate relations with his bride, upon removal from office for a year [after] let him be allowed to read 970, but without promotion to higher degrees 971. If he enters into such relationships without betrothal, then let him leave the ministry. Let the subdeacon (ὑπηϱέτης) suffer the same punishment. Rule 70. A deacon who has defiled himself verbally (ἐν χείλεσι) ​​and confessed that his sin has not extended further, let him be removed from the priesthood, but awarded communion of the Holy Places with the deacons. If anyone is convicted of any greater sin, then, no matter the degree, let him be deposed. Rule 71. Whoever was an accomplice in each of the sins mentioned above and did not confess it himself, but was convicted by others, let him himself be punished for the same amount of time as the one who committed the sin bears it. Rule 72. Whoever gives himself over to sorcerers or similar people 972, let him himself bear the punishment for the same amount of time and in the same manner as a murderer. Rule 73. He who has renounced Christ and desecrated the sacrament of salvation must cry throughout his life and must repent 973; but when he departs from his life, let him be rewarded with Holy Things 974, out of faith in God’s love for mankind 975. Rule 74. However, if someone who has fallen in any of the above-mentioned sins, confessing his sin, zealously corrects himself, then he who has received the power, through God’s love for mankind, to loose and bind will not be worthy of condemnation if, seeing the sinner’s great repentance, he acts more humanely, shortening the time of punishment. For in Scripture, history shows us that those who repent with great feat soon achieve God's love for mankind 976. Rule 75. Whoever has defiled himself with his paternal or maternal sister is not allowed to enter the house of prayer until he renounces this illegal and forbidden act 977. He who has come to the consciousness of this terrible sin, let him cry for three years, standing at the door of the prayer house and asking the people who come in to pray, so that each of them, out of compassion, would bring earnest prayer for him to God. After this, in another three years, let him be allowed only to listen to the Scriptures; after listening to the Scriptures and teachings, he is expelled and is not rewarded with fellowship in prayer. Then, if he seeks prayer with tears and falls to the Lord with contrition of heart and strong humility, then let him be given the right to be among those who fall for the next three years. And thus, when he shows worthy fruits of repentance, in the tenth year let him be admitted to prayer with the faithful without an Offering, and, having participated in prayer with the faithful for two years, finally may he be granted communion with the Good 978. Rule 76. The same rule applies to those who marry their daughters-in-law 979. Rule 77. But whoever leaves a wife who has legally married him and takes another, he, according to the saying of the Lord (see Matt. 19:9), is subject to judgment for adultery 980. The rules of our fathers decreed that such people should cry for one year, be among those listening for two years, fall down for three years, and stand with the faithful for the seventh year and thus be rewarded with the Offering if they repent with tears. Rule 78. The same rule applies to those who take two sisters into cohabitation, although at different times 981. Rule 79. He who is inflamed by passion for his stepmother is subject to the same rule as he who is inflamed by passion for his sister. Rule 80. The fathers kept silent about polygamy 982 as something bestial and completely alien to the human race. But to me this sin seems to be something greater than fornication. Therefore, it would be fair to deal with them according to the rules, namely, to leave them crying for one year, falling down for three years, and then accept them. Rule 81. Since during the invasion of the barbarians many desecrated their faith in God, uttering pagan oaths 983 and eating some forbidden foods offered to them by the wise men in the temples of idols, then let them be dealt with 984 according to the rules 985 which were already given by our fathers 986. Those who suffered a grave need of torture and did not endure the torment, but were inclined to renounce 987, are not allowed into the church for three years, but for two years they remain listening and for three years they fall down, and then they are already accepted into fellowship 988. And those who, without any need 989, betrayed their faith in God, touched the demonic table and swore by pagan oaths, let them be expelled from the Church for three years, listen for two years, pray for three years with those who fall, and for another three years stand in prayer with the faithful, and then they are already allowed to partake of the Good 990. Rule 82. As for those who break an oath, if they violated the oath under duress and necessity, they are subject to less severe punishments and then are acceptable after six years. And if they violated fidelity unnecessarily, then let them spend two years crying, and two years listening, five years let them pray with those who fall down, and another two years let them be allowed to communicate in prayer without an Offering, and finally, that is, having shown repentance worthy of respect, let them again receive permission to partake of the Body of Christ 991 . Rule 83. Those who cast magic, follow pagan customs, or bring someone into their house to invent magical compounds (φαϱμαϰειῶν) and for purification 992, shall be subject to the rule of six years of repentance and shall be accepted after they have been weeping for a year, listening for a year, kneeling for three years, and standing for one year with the faithful 993 . Rule 84. Nevertheless, we prescribe this so that the fruits of repentance may be experienced. For, of course, we do not judge such things according to time, but we pay attention to the image of repentance 994. If, however, they find it difficult to distract themselves from their own morals and want to serve carnal pleasures more than the Lord, and do not accept life according to the Gospel, then we have nothing in common with them. For we know that it is said about a disobedient and contentious people: when you save, save your soul (Gen. 19:17). Therefore, we will not tolerate perishing along with such people, 995 but, fearing a heavy judgment and having before our eyes the terrible day of the Lord’s retribution, we will not want to perish along with the sins of others. For if the threats of the Lord did not enlighten us and such blows did not bring us to the consciousness that for our iniquity the Lord abandoned us and delivered us into the hands of barbarians and the people were taken captive by enemies and given over to dispersion because those who bore the name of Christ dared to do such things, if they did not know and did not understand that for this the wrath of God visited us, then what do we have in common with them? On the contrary, day and night - both publicly and in private - we are obliged to testify to them about this; Let us not allow ourselves to be carried away by their wickedness, praying most of all that we too may be won and taken out of the snares of the evil one. If we are unable to do this, then we will at least try to save our souls from eternal condemnation. 218. To Amphilochius, Bishop of Iconium (210) Having briefly mentioned the case of Elian and his illness after a trip to Pontus, he asks Amphilochius to send a reliable person to Lycia to find out the way of thinking of the local bishops, about whom he heard that they do not adhere to the Asian heresy; welcomes the Iconian Church. (Written in the fall of 375) The matter for which brother Elian arrived 996 was corrected (ϰατώϱϑωσεν) by himself, without requiring any assistance from me. And he gave me double pleasure in that he brought a letter from your piety, and gave me the opportunity to write to you. Therefore, through him, I greet your true and inimitable love and ask you to pray for me, who, if ever, now I need the help of your prayers, because my body, broken by the journey to Pontus, suffers unbearably from illness. I have long wanted to point this out to your prudence, and no other special reason kept me from doing so, but I forgot; Now I remind you that you deign to send an honest man to Lycia who would find out who adheres to the right faith there. For, perhaps, we should not neglect them, if only it is true that one reverent man who came to us from there told us. As if, being completely alien to Asian wisdom, they agree to accept communication with us. If anyone goes there, let him find Bishop Alexander among the monks in Corydal, Diamit in Limir, and Tatian, Polemon and Macarius, presbyters in Myra 998, Bishop Eudim in Patara, Bishop Hilary in Telmes 999, and Bishop Lollian in Fella 1000. This husband informed me about these and many more that they were sound in the faith. And I brought great thanks to God, if indeed there are people within Asia who have not suffered harm from heretics. So, if possible, let’s get to know them for now without corresponding with them, and once we’re sure, we’ll send a letter and try to invite one of them to a meeting with us. May everything be successful in our beloved Church of Iconium! I kiss all the honest clergy and those who live in your piety through you. 219. To the Samosata clergy (211) Having learned from Subdeacon Theodore about the disagreements that occurred in the Samosata clergy, after the admonitions that were made by the Samosata bishop Eusebius, who was then living in exile, he advises himself to stop these disagreements and not to deprive himself of the glory that he acquired during the agreement with his firmness in the faith. (Written in 375) 1. The Lord, who determines everything for us by measure and weight (cf. Wis. 11:21), sends temptations that do not exceed our strength, but just as in misfortune he makes the ascetics of piety visible, so he does not leave them to be tempted beyond what they can suffer (cf. 1 Cor. 10:13), and waters with tears in moderation (cf. Ps. 79:6) those who must show, Do they remain grateful to God? - [this Lord] especially showed His love for mankind in His economy for you, not allowing your enemies to inflict such persecution on you that could seduce others and shake them in the faith of Christ. For, having put you in a fight with weak and easily overcome opponents, in victory over them he prepared for you a reward for patience. But the common enemy of our life, who with his machinations opposes the goodness of God, when he learned that you, like a solid wall, despise external adversity, he intended, as I hear, to produce in you some kind of mutual displeasure and cowardly feelings, which at the beginning are of little importance 1001 and can easily be healed, but, over time, intensified by strife, they usually become completely incurable. Therefore, I turned to this written admonition, and if it were possible, I would come myself and personally ask you. since circumstances do not allow this, instead of my request I extend (πϱοτείνομεν) this letter to you, so that, having respected my admonitions, you will stop all mutual strife and soon send me the good news that you have left your complaints against each other. The Church is one soul and one heart in one body For I want to make it known to your prudence that he is great before God who humbly yields to his neighbor and without shame accepts accusations, even unjust ones, so that through this he can bestow great benefit on the Church of God - peace. So, let this good competition take place between you, who will be the first to be worthy of the title of son of God, having appropriated this dignity to himself by appeasement (see Matt. 5:9). The most God-loving bishop wrote to you what your duty requires, and he also writes what his duty requires. However, I, as someone who already has permission to be close to you, cannot help but take care of your affairs. Therefore, when the most reverent brother Subdeacon Theodore came and said that the church was in sadness and confusion, I was in great contrition, struck by a deep illness in my heart, I could not remain silent, but exhorted you, having abandoned all lawsuits against each other, acquire peace and not give pleasure to your opponents, not betray what the church boasts of and for which is now glorified in the whole universe, namely, that you all live as in one body, governed by one soul and one heart. I greet all the people of God, the officials and rulers of the city and all the clergy through your reverence and exhort everyone to remain like themselves. For I do not demand anything more from them, because with preliminary examples of good deeds they have already concluded every possibility of ascending higher. 220. To the clergy in Berea (212) He testifies to them that they aroused in him great love for themselves both by their letter and by what Presbyter Akaki told about them; wishes them a speedy end to persecution and continued patience. (Written in 375) Human affairs do not remain in one position for long The Lord has given those who cannot have a personal meeting great consolation in an interview through letters, from which one can learn not physical features, but the disposition of the soul itself. Therefore, now, having received a letter from your reverence, I recognized you and felt love for you in my heart, not having the need for our acquaintance to be confirmed by the length of time, because the very thought contained in the letter inflamed me with love in the beauty of your soul. And given the quality of what you wrote, the goodwill of those used by the brethren showed me even more clearly. For our most beloved and most reverent co-presbyter Acacius 1002, retelling more than what is written, and presenting to my gaze your daily exploits and your intense perseverance in the work of piety, inspired me with such wonder and aroused such a desire to enjoy your kindnesses that I pray to the Lord to give me, over time, the opportunity to experience you with my own experience. He informed me not only about how accurate you are in everything, to whom the service of the altar is entrusted, but also about the consent of all the people, about the nobility of morals and about the sincere disposition towards God of those in charge in the city and those who take part in its management. Why have I blessed the church, filled with such people, and now I even more pray to God to grant you spiritual silence (τὴν πνευματιϰὴν γαλήνην), so that you may enjoy during your time of rest what you have shown now during the struggle. For the unpleasant, after testing it, usually gives some pleasure to those who remember. As for the present, I beg you not to indulge in evil and not to despair from the continuity of oppression. For the crowns are near, the help of the Lord is near. Do not pour out on the earth what you have obtained with such effort, do not turn into nothing the labor glorified throughout the entire universe. Human affairs do not remain in one position for long. All flesh is hay, and all the glory of man is like the flower of grass: the grass came up, and the flower fell away 1003: but the word of the Lord abides forever (Is. 40:6-8). Holding to the abiding (διαμενούσης) commandment, let us neglect transitory appearances. Your example has encouraged many churches. Without noticing it yourself, you have acquired a great reward for yourself by arousing the less skilled to similar jealousy. The giver of bribes is rich and powerful to give you rewards worthy of your exploits. 221. To the inhabitants of Veria (213) It testifies that the love that he had for them according to rumors about them was further strengthened by the letter they sent to him; praises their constancy in faith and wishes them to maintain patience to the end. (Written in 375) And before this I knew you, beloved, because your reverence is glorified: it is known what kind of crown you have acquired for confessing Christ. And maybe some of you will ask: who divulged this at such a distance 1004? The Lord Himself, who places those who worship before Him like a lamp on a candlestick (cf. Matt. 5:15), makes visible 1005 in the whole universe. Isn’t it the reward for victory that usually heralds valiant fighters, and isn’t it the intricacy of the matter that heralds artists? But if the memory of these and similar deeds remains unforgettable 1006, then will He not make those who devout in Christ, about whom the Lord Himself says: those who glorify Me (1 Samuel 2:30), become known and visible to everyone, spreading the radiance of their lightning-fast radiance with the rays of the sun? You instilled in me even greater love for you, honoring me with a letter, and with such a letter in which, in addition to previous exploits for piety, you abundantly revealed a rich and vigorous constancy in the true faith. For which I rejoice with you and pray that the God of all, in Whose power is the achievement, the place of achievement, and crowns, will influence 1007 zeal in you, grant you spiritual strength and bring your work to the glorification accomplished by Him. Thanks to them for the letter with which they consoled and encouraged St. Basil in the disasters that threaten the Cappadocian Church, praises their firmness against heretics, the unanimity of the clergy and people and wishes them constancy in these good deeds. (Written in 375) The letter of your reverence, which appeared to me during the time of grief, was for me the same as water often is poured into the mouth of a warrior’s horse, which on a sultry afternoon among the lists draws in dust with its strong breath. I rested from continuous temptations, and together I was strengthened in strength by your words and with the memories of your struggles I became more courageous in order to relentlessly endure the feat ahead of me. The fire that has devastated most of the East is already moving towards our borders and, having burned everything in the surrounding area, is intensifying to touch the churches of Cappadocia, which until now were forced to cry only by the smoke reaching from neighboring countries 1008. So, he hastens to touch us too; but may the Lord turn him away by the Spirit of His mouth (2 Thess. 2:8) and may he cut off 1009 the flame of this harmful fire. For who is so fearful, cowardly, or not accustomed to ascetic labors 1010 that your 1011 appeals do not strengthen him for the feat and he does not want to be declared worthy of the crown along with you? You were the first to enter the field of piety, repelled many attempts of heretical evil, endured the intense heat of temptation - I say this to you, the leaders of the Church, to whom the service of the altar is entrusted, and to each of the people, and to you, invested with power. For this is most worthy of wonder and approval in you, that you are all of one nature in the Lord (cf. John 17:21) and some lead to good, and others follow with one accord. That is why you are not accessible to the attack of your opponents, because not one of your members provides the opponents with an opportunity to win. Priests: Cherish everyone as a beloved child For this reason, day and night I pray to the King of Ages, may he preserve the people in the integrity of the faith, and may the clergy preserve Himself as an intact head, which, being at the top of the whole body, extends its care to all the members below it. For when the eyes do their job, then dexterity is visible in the actions of the hands, the movements of the legs are unimpeded, and not a single part of the body is left without proper care. Therefore, I beg you, whatever you do and whatever you do, stick to each other; you, who are entrusted with the care of souls, support and cherish each one like a beloved child. And may the people maintain for you the respect and reverence due to the fathers, so that in the goodness of the Church, just as your strength and firmness of faith in Christ are preserved, the name of God is glorified, and the kindness of love increases and multiplies. And I, hearing this, will rejoice at your success according to God, and if I am commanded to remain with the flesh in this world, then in time I will see you in the world of God; and if I already receive the command to depart from this life, then in the lordship of the saints I will see you crowned along with those who are glorified for patience and showing good deeds in everything. 223. Against Eustathius of Sebastia (215) For three years without responding to the slander 1012, as if St. Basil was of one mind with one man from Syria 1013, who wrote an impious work, to which St. Vasily wrote a letter for twenty years, finally breaks his silence and is justified both by his entire life, both before and during his episcopacy, and by many cases in which his way of thinking could not help but be revealed, and by the unfoundedness of the slander asserted in one old letter, and, moreover, presented not in the original, but in a copy; finally explains the true reason why Eustathius separated from him. (Written in 375) It is said that there is a time to be silent and a time to speak (Eccl. 3:7); this is the word of Ecclesiastes. Therefore, now, since the time of silence has already been enough, it is timely to open our mouths to discover the truth of what not everyone knows 1014. For the great Job also endured disasters in silence for a long time, proving his courage by this very patience of unbearable suffering. But after he had labored enough in silence and hid the painful sensation in the depths of his heart, he finally opened his lips and uttered what everyone knows. So in these three years of 1015 silence I diligently followed the praise of the prophet, who said: like a man, he does not hear and does not have reproach in his mouth (Ps. 37:15). Therefore, in the depths of my heart I contained the illness caused to me by slander. For indeed slander humiliates a husband and slander misleads the poor 1016. So, although there is so much evil from slander that it brings down from the heights both the perfect (for this is what Scripture understands under the name of man) and the wretched 1017, that is, poor in the knowledge of high dogmas (as it seems to the prophet, who says: the poor are poor, and therefore will not listen, I will go to the powerful (Jer. 5: 4-5), calling those poor in understanding poor; and here Obviously, the parable says that those who have not yet matured in their inner man and have not reached the perfect measure of age are led astray and waver), but I thought that it was necessary to endure grief in silence, expecting some change for the better from the deeds themselves. For I believed that this was said 1018 about me not out of any malice, but out of ignorance of the truth. Since, over time, the enmity increases, and they do not repent of what they said at first, and do not at all care to heal the past, but continue their work and strive for the goal that they assumed at the beginning 1019 - to make my life sad, contriving to tarnish me in the opinion of the brethren, then silence no longer seems safe to me. On the contrary, the word of Isaiah came to my mind, who says: keep silent, food, and will I always remain silent and endure? She endures like one who gives birth (Isa.42:14). Oh, if only I could receive a reward for silence and acquire some strength for reproof, so that, having denounced, dry up this bitter stream of lies poured on me and come to the state of saying: the stream has passed away our soul and: if the Lord had not been in us, He would have arisen as a man against us, for they would have devoured us alive, for the water would have drowned us (Ps. 124:4, 2, 3)! 2. St. Basil about himself and his life I spent a lot of time on vanity and lost almost all of my youth in the vain labor with which I practiced trying to understand the lessons of wisdom, which God turned into foolishness (μωϱανϑείσης) 1020; when, finally, as if rising from a deep sleep, I turned my gaze to the wonderful light of the truth of the Gospel and saw the uselessness of the wisdom of the princes of this age who are dying (1 Cor. 2:6), then, shedding many tears over my miserable life, I wished that I would be given guidance for the church study of the dogmas of piety. And first of all, the object of my care was to bring about some correction in the character, corrupted by long-term treatment of bad people. So, having read the Gospel and seeing there that the most effective means of improvement is to sell one’s property (cf. Matt. 19:21; Mark 10:21; Luke 12:33, 18:22), share it with poor brethren and not care about this life at all, not to give in to any attachment to the things here, I wished to find some brother who had chosen this path of life, so that with with him to swim across the fleeting 1021 waves of this life. And indeed I found many in Alexandria, many in other places in Egypt, and others in Palestine, in Kilisyria and in Mesopotamia; I marveled at their abstinence in food, marveled at their patience in their labors, marveled at their relentlessness in prayers, at the way they overcame sleep, without yielding to any natural necessity, always maintaining in their souls a high and unenslaved way of thinking in hunger and thirst, in winter and nakedness (2 Cor. 11:27), not having attachment to the body, not agreeing to take any care for it, but living as if in foreign flesh 1022, they actually showed what it means to be strangers here (Heb. 11:13) and what it means to have life in heaven (Phil. 3:20). Marveling at this and pleasing the lives of these men, who in practice show that they carry the deadness of Jesus in their bodies (cf. 2 Cor. 4:10), I myself wished, as much as I could, to become an imitator of these men. 3. Internal development of St. Vasily as a theologian Therefore, seeing that others in the fatherland intended to imitate their lives, I thought that I had found some kind of aid for my salvation, and took the visible as proof of the invisible 1023. So, since it is unknown what is inside each of us, I considered humility in attire to be sufficient signs of humility, and coarse clothing, a belt and shoes made of raw leather were enough to certify me. And although many distracted me from getting to know them, I did not succumb 1024, seeing that they prefer a patient life to a life chasing pleasures, and due to the excellence (τὸ παϱηλλαγμένον) of their life I was their zealot. Therefore, he did not allow what they were accused of regarding dogmas, although many claimed that they had incorrect ideas about God, but, having learned from the leader of the 1025 current heresy, they secretly spread his teachings. But since I had never heard these teachings myself, I considered those who informed me about this to be slanderers. And when I was already called to govern the Church, I kept silent about those who, under the pretext of assistance and friendly communication, were given to me as guardians and overseers of life, so as not to give the thought that either, by saying the incredible, I was slandering myself, or, having earned the credibility of those who believe, I was giving rise to hatred of man, which almost would have happened to me if the generosity of God had not preceded me (Ps. 78:8 ), for I almost fell into suspicion of everyone and after the treacherously inflicted wounds 1026 on my soul I almost thought that there was no loyalty in anyone (πιστόν). However, it still seemed that I had some kind of habit of them. And although we had clashes once or twice regarding dogmas 1027 and, apparently, we did not agree on everything, they nevertheless found that I was making the same speeches regarding faith in God that they had heard from me at all times. For if something else in me requires weeping, then I dare to boast about the Lord in this one thing: that I never held sinful opinions 1028 about God and did not subsequently change the thoughts that I had before; but that concept of God, which I acquired from childhood from my blessed mother 1029 and grandmother Macrina, grew in me, because with the opening of my mind I did not exchange one thing for another, but improved the principles taught to me by them. Just as a growing seed, although from a small one becomes large, nevertheless in itself remains the same, not changing in kind, but improving through growth, so, I think, in me the same mind grew as I progressed and was not replaced by the present one that was in the beginning. Therefore, let them examine their conscience and think about the Judgment of Christ, if anything other than what I am saying now has been heard from me by those who are now divulging about my unorthodoxy and with the disgraceful letters that they wrote against me, deafening the ears of everyone, which brought me to the necessity of writing this justification. 4. I am accused of blasphemy, although I cannot be exposed either by the writings that I myself proposed on faith, or by the speeches 1030 that, without writing, I have always spoken orally in the churches of God. There was not even a witness who could say that he had heard any wicked speeches from me in secret. So, why do they accuse me, if I did not write anything wicked and do not preach harmful things, and in home conversations I do not seduce anyone who comes to me? What an extraordinary invention! They say: “So-and-so 1031 in Syria wrote something ungodly, and you have been writing a letter to him for twenty years or more; therefore, you are this man’s accomplice and let his guilt be yours too.” But you, friend of truth, who knows that lies are the offspring of the devil, how were you convinced that this letter was definitely mine? You did not send or inquire, nor did you hear this from me, who could have told you the truth. If also my letter; from which it is clear that this essay that you have just come across is contemporary with my letter? Who told you that this work is already twenty years old? How can it be seen that the essay was written by the very person to whom I sent the letter? And if he is a writer, and I wrote to him, and at the same time both my letter and composition, where is the proof that I approved of it in my mind and adhere to the same way of thinking? 5. Ask yourself: how many times did you visit me in the monastery on the Iris River, when the most God-loving brother Gregory 1032, who has the same goal in life with me, was there with me? Have you heard anything like this? Did you find any evidence, important or unimportant? How many days did we spend in the village, on the other side, with my mother, as friends 1033, night and day continuing the conversation? Did you find that I had something similar in my mind? When we visited blessed Silouan together 1034, wasn’t this what we had a conversation about as we continued our journey? And in Evsinoe 1035, when, with many bishops intending to go to Lampsacus, you invited me, was it not about faith that we were talking about? Were your 1036 cursive writers with me at all times when I was discussing heresy? Were not the closest of your disciples with me all this time? When I visited brotherhoods, spent nights with them in prayer and always spoke and listened about God without any tricks, then did I not provide accurate evidence of my way of thinking? Why did such long-term experience turn out to be less worthy of respect than an unfounded and weak suspicion? Who should have witnessed my disposition before you? What was said by me about faith in Chalcedon, what was said more than once in Heraclius, and what was said even earlier on the outskirts of Caesarea - is not all this in agreement with me? Isn’t everything similar to the other, except that, as I noticed, in my words there is seen a certain increase as I progress, and this is not a change from something worse to something better, but, as a result of increasing knowledge, the replenishment of what is missing? How can you not think about the fact that the father will not take away the sin of his son and the son will not take away the sin of the father (see Ezek. 18:20), but each will die in his own sin? But the one you accuse is neither father nor son to me; he was neither my teacher nor my student. And if the sins of the parents should be turned into guilt for the children (cf. Ex. 20:5), then it is much more fair that the sins of Ariev should be turned on his disciples; and if someone gave birth to the heretic Aetius 1037, then filial guilt should ascend to the head of the father. If it is unfair to blame anyone for them, then it is all the more fair not to hold me accountable for those who do not belong to me, although they have truly sinned, although they have written something worthy of condemnation. For I am excusable not to believe what is said against them, because my own experience shows the tendency of accusers to slander. 6. If they themselves are deceived and, thinking that I share the opinion of those who wrote those Sabellian words that they show to everyone, are thereby led to accuse me, then in this case they do not deserve an apology, because before clear evidence they suddenly shower and blaspheme a person who has not committed any injustice 1038 and (what else can be said) is connected with them by close friendship. And since their suspicions contain lies, this already proves that they are not led by the Holy Spirit. For one who intends to break off friendship with a brother needs to think a lot, spend a lot of sleepless nights, and with many tears seek the truth from God. If the rulers of this world, when they intend to condemn one of the criminals to death, pull back the curtains and call on the most experienced to consider the case and think a lot of time, then paying attention to the severity of the law, then taking into account the general nature, after many lamentations, shedding tears about the need, make it clear to everyone that out of necessity 1039 they serve the law, and not pronounce condemnation for their own pleasure, then how much more should one admit his cause requiring great care, care, and consultation with many who intend to dissolve the friendship with the brethren, established by the prescription of time. But here is one letter, and a dubious one! For they cannot say that they recognized it by the signs of the signature, having in their hands not what was originally written, but already a list. So, everything is derived from one letter, and an old one at that! For twenty years have passed until now since something was written to this man 1040. During the entire period of this time, there is not a single witness about my way of thinking and about my life, similar to the accusers who have now risen up against me. 7. But the letter is not the reason for their removal from me - there is another pretext for separation, which I am ashamed to talk about and would always remain silent about it if real events did not make it necessary for the benefit of many to discover their entire intention. These good people thought that communication with me was an obstacle to their acquisition of power. And since one signature was taken from them in the confession of faith, which I offered to them not because (I admit this) that I myself did not trust their way of thinking, but wanting to make amends for the suspicions that many of the brethren who were unanimous with me had against them, then according to one thought - in this confession they would encounter an obstacle to being accepted by those who are now dominant 1041, they renounced communication with me, and this letter was invented as a pretext for renunciation. The clearest proof of my words is that, having renounced me and laid the accusations against me that they wanted, this letter was sent everywhere before it was sent to me; for seven days before it came into my hands, this letter had already appeared among others 1042, who themselves, having received it from people, were going to send it to someone else. Because this is how they came up with the idea of ​​transmitting it from one to another, in order to quickly spread it throughout the country. And they also spoke about this then, informing me very clearly about their plan. But I decided to remain silent until the Revealer of the depths Himself (cf. 1 Cor. 2:10) convicts their plans with the clearest and most indisputable evidence. 224. To Genetlius, presbyter (216) He denounces the intrigues of Eustathius, who, in a letter of reproach for St. Vasily, introduced heretical words, without indicating whose they were, so that the readers would mistake them for Vasily’s; refutes the slander that he is in agreement with Apollinaris with the same confession of faith to which Eustathius had previously subscribed, who now apostatized from the faith and gave Gelasius another confession of faith, disagreeing with the previous one. (Written in 375) 1. I received a letter of your reverence and praised the name that you successfully gave to the book they wrote, calling it a book of vacation (ἀποστασίου) (see Matt. 19:7; Deut. 24:3). I cannot even understand what kind of justification for this, before the infallible judgment seat of Christ, those who wrote this book prepared for themselves in order to deviate from my love. For they make my guilt appear, attack me strongly, tell me what they want, and not what really happened; They themselves pretend to be very humble, but they attribute arrogant pride to me, as if I did not accept those they sent; and all of this, or, it is safer to say, most of it, is a lie; all this is written as if they only want to convince people, and not to speak the truth before God, and they are trying to please people, and not God, before whom truth is preferable above all else. Moreover, heretical expressions were inserted into the essay written against me, hiding the name of the wicked author, so that many, in their simplicity, having read the complaint against me beforehand, would consider what was added to be my own words; because my cunning slanderers have kept silent about the name of the father of these evil teachings, and thus the opportunity has been left for simple-minded people to suspect that this was invented and written by me. Therefore, I ask you who know this, do not be embarrassed yourself, and calm the agitation of those who are wavering, although I know that my 1043 justification will be accepted with difficulty, because evil blasphemies against me have been spread by trustworthy persons. 2. So, regarding the fact that what is being spread under my name is not mine, I think that although anger at us greatly darkens their reason, making them incapable of seeing what is useful, however, if you yourself ask them, of course, they will not reach such bitterness that they dare to utter a lie with their own lips and say that this is my composition. And if it’s not mine, why do they judge me for someone else’s? But they will say that I am an accomplice of the Apollinarians 1044 and that I myself adhere to such perverse teachings. Let them demand [from them] evidence. If they know how to penetrate the human heart, let them admit it, and you will recognize their justice in everything. And if they accuse me of communicating with something that is visible and known to everyone, then let them show either the canonical letters 1045 that I wrote to him or him to me, or the relations of clergy with me, or that I have ever accepted one of them into the communion of prayer 1046 . If they put up a letter that was written to him twenty-five years ago, written by a layman to a layman, and, moreover, not the one that was written by me, but in a list made by God knows who, then from this you will recognize the injustice, because no one during the episcopate is accused if, being a layman, due to lack of participation in the matter, he wrote something imprudently, and, moreover, not about faith, but a simple letter containing a friendly greeting. Perhaps it will turn out that they also wrote to the pagans and to the Jews - and this is not blamed on them. For until this day no one has been judged for a case similar to that for which the mosquitoes that filter the mosquitoes accuse me (Matthew 23:24). So, that I did not write this, was not in agreement with them, but even consign to the curse those who adhere to this crafty wisdom, that is, merge the Hypostases [of the Holy Trinity], thereby renewing the most impious heresy of Sabellius, this is known to God, who knows the heart, and is known to the whole brotherhood, who have experienced my humility. And let them themselves, who accuse me so strongly now, examine their own conscience and find out that since childhood I have been far from such teachings. 3. What is my way of thinking? If anyone is looking for this, they will find out from the letter itself, under which there is their own signature 1047, and, wanting to destroy it, they hide their change in their slander against me. For they do not admit that they repent of their signature to the book I proposed, but they accuse me of impiety, considering it unknown to anyone that separation from me is only a pretext, but in reality they fell away from the faith, which, having repeatedly confessed in writing in front of many, they finally accepted and signed in the form as I proposed, which everyone can read and learn the truth from this very scripture. Their intention will become known if anyone reads the confession of faith that they gave to Gelasius 1048 after the signature given to me, and notices the difference between the one and the other confession. And if they so easily move from one way of thinking to another, opposite one, then let them not look for the knots of strangers, but let them take the plank out of their own eye (see Matt. 7:5). But I justify myself more fully in everything and show the matter in another letter 1049, which will certify those who demand more. And now, having received this letter of mine, put aside all sadness, affirm your love for me, for which I strongly desire unity with you. It will cause me the greatest sorrow and an insatiable pain in my heart if slander against me prevails over you so much that it cools love and makes us alien to each other. Be healthy! 225. To Dimosthenes 1050 on behalf of the church (217) He asks for Gregory of Nyssa, whom Dimosthenes, due to the slander of Philocharus, ordered to be taken and presented to him and who, due to illness, slowed down on the road; explains that if the matter concerns the waste of money, then the economists should be responsible for this, and if it is about the decree of Gregory as a bishop, then it is not he who is subject to responsibility, but those who ordained him; asks not to drag them into a foreign country and not to bring them together with bishops with whom the disagreement has not yet been resolved. (Written December 375) We bring great gratitude to God and the kings who care for us every time we see that the authorities in our fatherland are entrusted, firstly, to a Christian, and secondly, to a person who is upright in morals and an accurate guardian of the laws by which human affairs are governed. Mostly on the occasion of your arrival, we confessed this gratitude to both God and the God-loving Tsar. But, having learned that some enemies of the world intend to disturb your venerable court with a complaint against us, we expected that we would be called by your lofty mind to learn the truth from us, if only your great prudence would agree to take over the study of church affairs. But since the court did not pay attention to us, meanwhile your power, prompted by the slander of Philocharus, gave the order to take our brother and co-servant Gregory, who obeyed this order 1051 (and how could he not obey?), but, suffering from stabbing and at the same time because of the chill he felt, which usually happens with pain in the kidneys, he was forced, with his soldiers inexorably guarding him, and for care for the body, and to tire out the unbearable pain, order yourself to be transferred to one calm place - for this reason, we all came to ask your greatness not to be angry at the delay in his appearance to you, because neither public affairs from our slowness have become any worse, nor have church affairs been harmed by this. But if the matter is about money that was supposedly wasted, then there are custodians of church money, ready to give an answer to anyone who demands and discovers the slander of those who dared to bring this to your attentive ears. For they will not find it difficult to make the truth clear from the very letters of the blessed 1052 bishop 1053 to those who seek this. If something else requires research regarding church rules, and your high mind agrees to take on the work of listening and judging this, then we should all be involved, because if the church rules are not followed, then those who ordained are guilty, and not the one who, out of absolute necessity, is forced to take on the ministry. Therefore, we ask you to listen to us in our homeland, and not drag us into a foreign country, and not bring us to the point of having to meet with bishops, with whom we still have some church issues that have not been resolved 1054. And together we ask to have mercy on our old age and infirmity. For, by the will of God, you will learn by experience that in the installation of a bishop not a single church rule is left unattended - both important and unimportant. So, during your reign, we wish to establish unanimity and peace with our brothers, and without this it will be difficult for us to meet with them, because many of the ordinary people suffer harm from our mutual discord. 226. To the ascetics under his jurisdiction (218) He warns these monks not to take his three-year silence regarding Eustathy’s slander as a bad side; explains that Eustathius separated from him in order to gain favor with Euzoes, therefore he criticizes the Nicene Confession of Faith, to which he himself had previously subscribed, and accuses St. Basil for innovations in the doctrine of the Holy Spirit, blames him for the letter written to Apollinaris twenty years earlier; finally St. Vasily asks the monks to investigate the matter themselves as they should. (Written December 375) 1. Holy God is able to grant the joy of meeting you to me, who always desires to see you and hear about you, because I do not find peace of mind in anything else (cf. Matt. 11:29) except in your success and improvement through the fulfillment of the commandments of Christ. But until this is given to me, I consider it necessary to visit you to send my most sincere and God-fearing brothers 1055 and talk with your love in a letter. For this very reason, I sent our most reverent and sincere brother, co-presbyter Meletius, co-presbyter of the Gospel, who will tell you about my love that I have for you, and about my spiritual care; because day and night I pray to the Lord (cf. Col. 1:9) for your glorification, so that I too may have hope in the day of our Lord Jesus Christ through your 1057 salvation, and that you 1058 may shine in the glory of the saints when your work 1059 is tested by the justice of God (cf. Rom. 2:5) 1060 . And at the same time, the difficulty of the present time causes me great concern, in which all churches are shaken and every soul is, as it were, sifted through a sieve (cf. Luke 22:31). For others mercilessly opened their mouths against their servants. Lies are spoken fearlessly, but the truth is hidden; and the accused are convicted without trial 1061, and the accusers are believed without investigation. Therefore, when I heard that many letters written against me were circulating from hand to hand, and that they were denigrating, disgracing and blaming me for matters 1062 regarding which I was ready to justify myself before the court of truth, I decided to remain silent, which is what I did. For for the third year now, struck by slander, I have endured these blows inflicted on me by accusations, and I am content with the fact that the Lord is the Master of Mysteries and the Witness of slander. But since I see that many have already taken my silence as confirmation of slander and thought that I was silent not out of generosity, but because I could not open my lips to the truth, then for this very reason I tried to write to you, begging your love for Christ not to completely accept as true those slander that only one side is divulging. For, as it is written, the law does not judge anyone unless it hears from him first, and understands what it does (John 7:51). 2. However, for a well-intentioned judge, cases alone are enough to discover the truth. Therefore, although I will remain silent, you can consider what is being done. For those who accuse me of “evil faith” 1063 (ϰαϰοδοξίαν) have now found themselves openly joining the side of the heretics; Those who condemn me for other people’s writings turn out to disagree with their own confessions, which they offered me in writing. Imagine the habit of people who dare to do this: they always take the side of strong ones, trample on weak friends, and serve those who have the upper hand. For those who wrote these notorious letters against Eudoxius 1064 and against everyone who adhered to the same side, and sent them to all the brotherhoods and testified that they avoid communication with them as harmful to souls, and therefore did not accept the votes cast for their deposition, since these voices were from heretics, which they then assured me of, - now, having forgotten all this, they became at one with them 1065 . And they have no opportunity to deny this, because they clearly revealed their intention, in Ancyra they joyfully entered into communication with them from house to house, since they had not yet been publicly accepted by them. So, ask them: if Basilides 1066, an accomplice of Ecdykias 1067, is Orthodox, then why, returning from Dardania, did they destroy his altars in the country of the Gangrians 1068 and set up their own meals? Why do they still make invasions in Amasia and Zilah and appoint elders and deacons from themselves? For if they have fellowship with them as with Orthodox Christians, then why do they make invasions as against heretics? And if they are recognized as heretics, why don’t they disdain communicating with them? From all this, most honorable brethren, isn’t it clear to a child’s mind that, with their own benefit in mind, they begin to either slander someone or support someone? Therefore, they separated from me, not because they were angry because I did not answer them (for this, according to them, upset them most of all), and not because they did not receive the chorebishops (τοὺς χωϱεπισϰόπους), which, as they say, they sent. However, those who invent this will give an answer to the Lord (cf. Rom. 14:12). For some Eustathius 1069 was sent, who handed over the letters to the governor’s squad, and he, after spending three days in the city, when he was already getting ready to return home, late in the evening, during my sleep, he approached, they say, to my house. But, hearing that I was sleeping, he left, and the next day he no longer appeared to me, but left, thus fulfilling his instructions to me. And this is the guilt for which I suffer offense; and these generous people did not compare my previous service with this offense, which I served them with love, but they were so angry with me for this mistake that, wherever they could, in all the churches around the world, they declared me excommunicated. 3. But in reality this is not the cause of discord. On the contrary, since they thought then that they would earn approval from Euzoius 1070 if they began to shun me, they came up with these pretexts for themselves so that through their enmity towards me 1071 they could find some kind of intercession for themselves. They now condemn the Nicene faith, and they call us “consubstantial” (ὁμοουσιασταί), because according to this faith the Only Begotten Son is confessed to be consubstantial with God and the Father, not in the sense that one essence was divided into two fraternal essences - so be it not! This is not what this holy and God-loving Council meant, but in the sense that the Son should be imagined to be the same as the Father is in essence. For this is how they themselves interpreted it for us, saying: “Light from Light.” And this is the Nicene Confession of Faith, which they brought from the West 1072 and communicated to the Council of Tyana and were accepted into communion by them. But for such changes in their faith they have a wise certain rule, because they use the words of faith like doctors, sometimes in one way and sometimes in another way, adapting to the disease being treated. But it is not my business to expose the fragility of this false thinking; you yourself must understand this. For the Lord will give you understanding (2 Tim. 2:7) to know which teachings (ὁ λόγος) are right and which are obstinate and corrupt. For if today one thing, and tomorrow another, should constitute a confession of faith and change it, depending on the times, then he who said falsely asserts: there is one Lord, one faith, one baptism (Eph. 4:5). And if he asserts truthfully, let no one flatter you with these vain words (Eph. 5:6). For they slander me that I am making an innovation in the teaching about the Holy Spirit. What kind of innovation is this, you ask? We confess what we ourselves have accepted, namely, that along with the Father and the Son the Comforter is supplied, and is not counted among the creatures. For we have believed in the Father and the Son and the Holy Spirit and were baptized in the name of the Father and the Son and the Holy Spirit. Therefore, we never separate the Comforter from unity with the Father and the Son. For our mind, enlightened by the Spirit, extends its gaze to the Son and in Him, as in an image, contemplates the Father. Therefore, we do not invent names on our own, but we call Him the Holy Spirit and Comforter, and we do not dare to deny the glory due to Him. Here is our confession in all its truth! Whoever accuses us for this, let him blame us; whoever persecutes us for this, let him persecute us. And whoever believes the slander against us, let him prepare to sue us. The Lord is near; we have nothing to worry about (Phil. 4:5, 6). 4. If anyone writes 1074 [what] in Syria, it does not concern me. For it is said: by your words you will be justified, and by your words you will be condemned (Matthew 12:37). Let my words judge me; Let no one condemn me for mistakes that are alien to me, and for twenty years of the letter I have written, let them not present it as evidence that even now I am in communication with the one who wrote this essay. For I wrote a letter before this essay, being a layman, to a layman, when they still did not have any such suspicion against this man, and I wrote not about faith and not at all what they are now putting forward as slander against me, but only greetings required by favorable treatment. I equally run away and curse both the wicked and those suffering from Sabelli’s illness, and those who defend the Arian teaching. If someone calls the same thing Father, Son, and Holy Spirit and assumes something one with many names, one hypostasis signified by three names, then I put him on a par with the Jews. And similarly, if anyone says that the Son is not essentially like the Father, or if someone brings down the Holy Spirit into creation, then I consign him to a curse and consider him close to the Hellenic error. But it is impossible for me to block the mouths of those accusing me with my letters, and it is much more likely that they are irritated by my excuses and are preparing something more important and serious against me. However, it is not difficult to protect your hearing. Why do what depends on you; keep your heart towards me sincere and unprejudiced by slander and demand my response to the accusations presented. And if you find the truth with me, do not give room to lies. And if you realize that I do not have the strength to justify myself, then believe my accusers as asserting the truth. They watch to do me harm; I don’t demand this from you. Spending their lives like merchants, they extract side profits from slandering me (παϱεμπόϱευμα); and I ask you to sit at home, behave decently, in silence doing the work of Christ 1076; to avoid meetings with them, which are done with the insidious purpose of corrupting those who listen, to avoid in order to preserve sincere love for me, and to keep the faith of our fathers intact, and, as friends of the truth, to appear worthy of praise before the Lord. 227. To the clergy in the Colony, consoling 1077 (219) The clergy in the Colony, upset by the transfer of the see of Bishop Euphronius from the Colony to Nikopol, threatened to complain about this in a secular court. St. Basil praises the affection of this clergy for their bishop, but advises them to observe due measure in this too; Moreover, he proves that the transfer of the Euphronian See is useful both for the entire Church and for the Colony itself, and concludes the letter with a promise to provide greater consolation when he has the opportunity to come to them himself. (Written in 375) What is so wonderful and praiseworthy before God and people as perfect love, which, as we were taught by a wise teacher, is the fulfillment of the whole law (cf. Rom. 13:10)? Therefore, I approve of your ardent disposition towards your shepherd. For for a son attached to his father, it is unbearable to lose his father, and for the Church of Christ the removal of the Shepherd and Teacher is unbearable. Why, in this excellent disposition 1078 towards your bishop, did you present evidence of a wonderful and good will? But both this kindness of yours and this zeal for your spiritual father are commendable as long as they adhere to proportions and reason, and having transgressed the limits, they no longer deserve approval. The excellent order (οἰϰονομία) regarding your most God-loving brother 1079 and fellow servant Euphronius, made by those who are entrusted with the government of the churches, is necessary in time, useful both for the church to which he was transferred, and for you yourself, from whom he was taken. Recognize this order as not human; be sure that this was not conceived by human reason, the wisdom of the earth, but it was made obligated to have care for the churches of God; after their communion with the Spirit, put the same desire into your thought and try to accomplish it. So, silently and gratefully accept what has been done, in the conviction that those who do not accept what is decreed in the churches by God’s chosen ones are resisting God’s command. Do not enter into court with your matter, the Nikopol Church; do not be bitter against those who have taken upon themselves the care of your souls. For with the organization of affairs in the Nikopol church, your part will be respected, and if any disturbance touches it, even if you had thousands of guardians, part 1080 will be destroyed along with the whole. Just as those who live by rivers, when they see that others at a distance from them are blocking the flow of rivers with dams, conclude from this that they, by stopping the pressure of the current, are also bringing them to safety, so those who have now taken upon themselves the burden of taking care of the churches by protecting others will bring you to safety, and you will be sheltered from all anxiety, because others are taking upon themselves hostile attacks. Moreover, you need to think 1081 that he did not reject you, but only accepted others. For we are not envious, and we will not force a person who is able to bestow his gifts on others, so that he will enclose grace in you and confine it within the confines of your one village. Both the one who blocks the source and does not allow the water to flow out, and the one who prevents abundant teaching from spreading over a large space, are not free from this passion, that is, from envy. So, let him take charge of Nikopol, and your village will be for him an addition to the concerns there. Although his work has increased, his care for you does not decrease in the least. I was very saddened and seemed to me to have exceeded the measure of what was said: “if we do not get what we want, then we will turn to the court and entrust the case to people for whom the overthrow of churches is the height of their desires.” Therefore, do not believe those who, driven by insane anger, persuade you to turn to the secular court; Although this will result in a revolution in the matter, the weight of this will be directed at the heads of those who gave the reason for it. On the contrary, accept my advice, offered with fatherly compassion, and the order of the most God-loving bishops, which took place according to God’s will. Wait for me too; If the Lord helps me to come to you, I will give you advice on what could not be advised to your reverence in a letter, and I will try to bring you possible consolation through my very deeds. 228. To the city governors in the Colony (220) He praises their attention to church affairs, and in response to the complaint about the transfer of the episcopal see from them to Nikopol, he replies that the Nikopol Church, as their mother, had the right to take their bishop as its property, however, it only wants to have him as a common father with them; explains that such an order was made to protect the church in Armenia from the machinations of enemies; finally promises to come to them to give them greater consolation. (Written in 375) I received a letter from your honesty (τῆς ϰοσμιότητος) and thanked the All-Holy God that, being busy taking care of people’s affairs, you do not neglect church affairs. On the contrary, each of you took care of them, as if about your own business, which has an impact on his life. And you wrote to me, saddened by the separation from your most God-loving bishop Euphronius, whom Nicopolis did not take from you, but (what he could say in his own defense) took as property; to please you, he will say in a voice befitting a tender mother that he will have a common father with you, who will give parts of his grace to both, and will not allow them to suffer anything from the invasion of opponents, and will not deprive you of his usual care. Having taken into account the difficulty of the time and having penetrated with an impartial mind into the necessity of the order, excuse the bishops who have chosen this path to the improvement of the churches of our Lord Jesus Christ; Give yourself advice, which is appropriate for men who have a perfect mind of their own, but know how to willingly accept the suggestions of those who love. Living on the edge of Armenia, it is natural for you not to know many movements; and we, who are placed in the very current of affairs and every day receive rumors from everywhere about the overthrown churches 1083, are in great anxiety so that the common enemy, envying the long-term peace of your life 1084, will not be able to sow his tares in your places and that part of Armenia will not become the prey of the enemies. Now calm down, agreeing, as a useful vessel, to have it in common use with your neighbors. Subsequently, if the Lord gives me a way to you, you will receive the most complete consolation in what happened 1085, if only this turns out to be necessary for you. 229. To the Nikopol clergy (221) Testifies that the orders made by them were carried out at the inspiration of the Holy Spirit; praises the prudence and courage of Bishop Pimenius; advises not to irritate the residents of the Colony; promised to be with them. (Written in 375) 1. A deed done by the inspiration of the Spirit If the deed was done by one and the other by a reverent man, then this confirms to me that it was done at the inspiration of the Spirit. For when there is nothing human in mind and holy men rush into action not for the purpose of their own pleasure, but imagining something pleasing to God, then it is clear that the Lord controls their hearts. And where spiritual men are in charge at conferences, and the people of the Lord follow them, and by unanimous verdict, will anyone doubt that conscience is formed in communion with our Lord Jesus Christ, who shed His blood for the churches? Why did you yourself perfectly conclude that God moved our most God-loving brother and fellow servant Pimenius 1086, who came to us at the right time and attacked this method of consolation. I not only praise him for his useful invention, but I marvel at the courage of his spirit that he did not take things further and, just as he did not weaken the zeal of those who announced their demands, so he did not give those opposing time to be careful and did not incite the attackers to tricks, but suddenly brought the wonderful enterprise to an end. May the Lord preserve him by His grace 1087, with all his house, so that the church remains similar to itself under a successor equal to the predecessor, and no place is given to the evil one, who, if ever, then now, is upset by the improvement of churches! 2. The perniciousness of perseverance is unreasonableness and hostility. But there are many brethren in the Colony, and I exhorted through a letter, and you should encourage their disposition rather than irritate them, so that, without paying attention to them, due to their insignificance, such neglect will not lead you to stubbornness; because those who are stubborn usually become unreasonable and often mismanage their own strengths in order to upset their opponents. Now, no matter how insignificant someone is, an opportunity can bring about great evil to those who seek such an opportunity. And I say this not from guesswork, but from experience, taught by my own disasters, which may God avert with your prayers! Wish me a good journey 1088 so that, having arrived to you, I can rejoice with you at the true shepherd 1089 and be comforted in the sorrow of the departure of our common father 1090. 230. To the city governors of Nikopol 1091 (222) He asks them to put into effect the good orders of the bishops by unanimously accepting the bishop given to them and by collectively repelling hostile attempts; declares a strong desire to visit the Nikopol Church as a metropolis of Orthodox teaching. (Written in 375) Orders and Confirmations: Bishops and Church People Church orders are made by those who are entrusted with church government, and are confirmed by the people. Therefore, 1092 what depended on the most God-loving bishops was fulfilled; and the rest concerns you, if you deign to stick with the bishop given to you with all your ardor and forcefully repel external attempts. For nothing will disgrace the leaders and all others who are only jealous of your peaceful state more than consonant love for a given bishop and unshakable steadfastness. This will make them despair of any evil enterprise if they see that neither the clergy nor the people approve of their plans. Therefore, make the thought you have about the good common to the entire city, instill what should be done in both the citizens and everyone living in the region, reinforcing their good intentions, so that everyone glorifies your sincere love for God. Oh, if only I myself were someday honored to come and visit the church, the teacher of piety, which I honor as the metropolis of Orthodoxy; because from ancient times it was ruled by men worthy and chosen of God, in accordance with the teaching of those who adhere to the faithful word (cf. Titus 1:9), whose worthy successor is the one you have now recognized, and we affirm in agreement! May the grace of God protect you, destroying the evil councils of your enemies and imparting to your souls 1094 strength and strength to protect good decrees! 231. To Amphilochius, Bishop of Iconium (223) He apologizes for rarely sending letters to him, although he would like to correspond daily; asks for his protection to the letter-bearer Elpidius; informs about the flight of his brother, about the machinations of enemies, about the confusion of the church in Doar, expresses the desire that St. Amphilochius visited him; promises to soon send the book he has completed about the Holy Spirit. (Written early 1095 375) I rarely find the opportunity to write to your piety, and this saddens me a lot: it’s almost the same as if I could often see you and enjoy your conversation, but did it rarely. But I am unable to write due to the lack of people leaving for you from here - otherwise nothing would prevent the letters from forming, as it were, a diary of my life, informing your love about what happens to me every day. For it also brings me relief to confer with you about my affairs, and, as I know, you are not so concerned about anything as about my affairs. Now Elpidius, who hastens to his master to defend himself against the slander falsely made against him by some enemies, asked me for a letter. Through him I salute your reverence and introduce you to this man who is worthy of your protection both for the justice of his cause and for my sake. And although I cannot testify about him anything else, but since I served a lot by undertaking to deliver my letter to you, consider him among yours; remember me and pray for the Church. Know that my most God-loving brother 1096 left his country, unable to bear the troubles of shameless people. Doara is worried because the affairs there are thrown into confusion by the fat whale 1097. My enemies are plotting intrigues at court 1098, as those who know this say; but the hand of the Lord is still with me. Just pray not to be abandoned by me at last; for the brother lives in inactivity, and Doara has taken in an old mule driver; there is nothing more, and the Lord will scatter the slander of our enemies. However, seeing you will be a deliverance for me from all real and expected sorrows. Therefore, if it is possible for you, deign to visit me while I am still on earth. The book about the Spirit 1099 was written by me and is finished, as you yourself know; The brothers who were with me prevented me from sending what was written on paper, saying that they had orders from your nobility to rewrite it on parchment. Why, so as not to be found acting contrary to your orders, I restrained myself now; I will send it soon, if only I can find someone capable of delivering it to you. Healthy, well-being, praying to the Lord for us, may you be given to me and the Church of God by the love of the Holy One! 232. To Amphilochius, Bishop of Iconium (224) Thanks for the letter and for the gifts sent for the holiday of the Nativity of Christ; expresses his grief that his brother [St. Gregory of Nyssa] is forced to flee from the church entrusted to him; asks Saint Amphilochius to visit him; transmits a note with answers to some questions proposed by St. Amphilohiem. (Written in 376) Every day on which there is a letter to me from your piety is a holiday for me, and the greatest of holidays. And when the letter contains symbols of the holiday 1100, how else can it be called, if not the holiday of holidays, as the Old Law used to call Saturday 1101 Saturdays? Therefore, I thank the Lord, having learned that you are healthy in body, and in the peaceful state of the Church, you have accomplished the remembrance of the saving economy. But I was outraged by some turmoil, and I spend my time not without sadness, because my most God-loving brother is forced to flee. Pray for him, that God may one day allow him to see his church healed from the wounds inflicted on it by heretical remorse 1102. And you will especially honor me with your visit while I am still on earth. Do something that is decent for you, but very desirable for me. But one can also marvel at the meaning of what was sent for a blessing, because you mysteriously wished me a strong old age and let me know that with candles you encourage me to work at night, and with snacks you oblige me to exert all my strength. For it is beyond my years to gnaw, when my teeth have long been dulled both by time and by illness. To the questions proposed, some answers were given in the note, as many as I could do and as time allowed. 233. To Amphilochius, who asked 1103 (225) Answers to his questions. Since the Eunomians attributed to themselves the understanding of God's essence, this proves that the human mind and its actions are very beautiful, and if a person surrenders to the guidance of the Holy Spirit, they lead him to the knowledge of God; however, this knowledge is limited, as the knowledge of a small being about infinite greatness should be. (Written January 376) 1. The human mind is in the image of the Creator Two Forces Acting in the Mind And I myself know about this from rumors, and I know the structure of people. So what can we say to this? That the mind (ὁ νοῦς) is something beautiful and in it we have [that] which makes us created in the image of the Creator; that the activity of the mind is also something beautiful and that the mind is in constant motion, often representing non-existent as existing and that [often] strives directly towards the truth. But since, according to the opinion accepted among us who have believed in God, there are two powers in the mind - the evil, demonic power, which draws us to the actual demonic apostasy, and the Divine, good power, which raises us to God's likeness - then the mind, when it abides in itself, then sees what is small and proportionate to itself; and when, leaving his own reason inactive, he gives himself over to deceivers, then he indulges in strange ideas, then he considers a tree not a tree, but God, and recognizes gold not as property, but as an object of worship. If he penetrates into the Divine part and accepts the grace-filled gifts of the Spirit, then he becomes capable of comprehending the Divine, to what extent this is possible for his nature. Three states of life - three types of mental action Therefore, there are, as it were, three states of life, and the actions of our mind are equivalent to them. For either our undertakings are crafty, crafty and movements of our mind, such as, for example, adultery, theft, idolatry, slander, quarrels, anger, intrigues 1104, arrogance and all that the Apostle Paul ranked among the works of the flesh (see Gal. 5:19-21); or the action of the soul is something average, has nothing in itself worthy of either condemnation or praise, such as, for example, learning the arts of crafts, which we call average, because they in themselves do not tend towards either virtue or vice. For what kind of vice is there in the art of sailing a ship or in the art of medicine? However, these arts in themselves are not virtues, but at the will of those who use them 1105 they lean towards one or the other of the opposite sides. The mind, having communed with the Divinity of the Spirit, is already a seer of great visions and sees Divine goodness, however, as much as grace gives and as much as its structure can accept. 2. Absolute truth - God Therefore, leaving these dialectical questions aside, let them not slyly, but reverently examine the truth. We have been given the judgment seat of the mind to understand the truth. But there is a self-original truth 1106 - our God. Therefore, the mind must initially know our God, and know as much as the infinite greatness can be known by the smallest creature. For if the eyes are determined to perceive the visible, then it does not follow from this that everything visible is accessible to vision. The firmament of heaven is not surveyed in an instant, but apparently it is encompassed by our gaze; in fact, much (not to say everything) remains unknown to us, for example: the nature of the stars, their size, distances, movements, connections, deviations, other positions, the very essence of the firmament, its thickness from a concave circle to a convex surface. However, because of this unknown, we will not say that the sky is invisible. On the contrary, it is visible because of the limited knowledge we have about it. The same should be said about God. If the mind is damaged by demons, it will turn to idolatry or some other type of wickedness. And if he has surrendered to the assistance of the Spirit, then he understands the truth and knows God. He will know, as the apostle said, in part, and in the future life - more completely. But when that which is perfect has come, that which is in part will be done away with (1 Cor. 13:10). Therefore, the judgment seat of the mind is wonderful, given for a useful purpose - for the knowledge of God; however, his activity extends to such a measure as the mind can accommodate. 234. To him, [answering] another question 1107 (226) The answer to his question. Resolves the cunning question of the Anomeans: “what do you worship – what you know, or what you do not know?” (Written January 376) What makes up the concept of God? We know God by his actions, but His essence is unknowable “Do you honor (σέβεις) what you know, or what you do not know?” If we answer: what we know, that is what we worship, then they have a new question ready: “What is the essence of the worshiped?” If we admit that we do not know the essence, they again turn to us and say: “Therefore, you worship what you do not know.” And we say that the word “know” (εἰδέναι) has many meanings. For we affirm that we know 1108 God’s greatness, God’s power, wisdom, goodness, and the providence with which God cares for us, and His justice, but not the very essence (αὐτὴν τὴν οὐσίαν). Therefore the question is tricky. For whoever claims that he does not know the essence does not yet admit that he does not know God, because our concept of God is formed from many things that we have calculated. But they say: “God is simple, and everything that you have counted with Him as knowable belongs to essence.” But this is false thinking (σόφισμα), in which there are a thousand inconsistencies. We have listed many things: are all these really names of one entity? And in God, His terrible greatness and love for mankind, justice and creative power (τὸ δημιουϱγιϰόν), foreknowledge (τὸ πϱογνωστιϰόν) and retribution, greatness and providence (τὸ πϱονοητιϰόν)? Or whatever we say from this, depict the essence? For if they affirm this, then let them not ask whether we know the essence of God, but let them propose questions: do we know that God is terrible, or just, or loving of mankind? We admit that we know this. And if something else is called essence, then let us not be deceived by the concept of simplicity; for they themselves recognized that the essence is both this and that, and each of the things counted. But the actions are varied, but the essence is simple. We claim that we know our God by his actions, but we do not promise to get closer to the very essence. For although His actions descend to us, His essence remains inaccessible. 2. Salvation is through faith. But faith is content with the knowledge that God exists, and not what He is like. But they say: “If you don’t know the essence, then you don’t know God.” Say the opposite: if you claim to know the essence, then you have not known God Himself. For someone bitten by a rabid animal, seeing a dog in a vessel, sees no more than healthy people. On the contrary, he is pitiful because he thinks to see what he does not see at all. Therefore, do not be surprised at his promise, but recognize his madness as pathetic. So, recognize these words as a joke: “If you do not know the essence of God, then you honor what you do not know.” And I know that God exists. But what His essence is, I place this above understanding. So how can I be saved? Through faith. But faith is content with the knowledge that God exists (and not what He is) and He is a rewarder of those who seek Him (Heb. 11:6). Consequently, the consciousness of the incomprehensibility of God is the knowledge of God’s essence, and we worship what is comprehended not in the sense of what kind of essence it is, but in the sense that this essence is. 3. As a result of actions - knowledge, and as a result of knowledge - worship Let them also be asked the following question: No one has seen God anywhere: the Only Begotten Son, who is in the bosom of the Father, is the one who confesses (John 1:18). What did the Only Begotten confess about the Father? His essence or power? what he confessed to us is what we know. If essence, then point out where He said that ungeneracy is the essence of the Father? When did Abraham bow down? Was it not when he was called? Where is it testified in Scripture that He perceived God at this? When did the disciples worship Him? Was it not when they saw that creation was subjugated to Him? For from the fact that the sea and the winds obeyed Him, they knew His divinity. So, as a result of actions - knowledge, and as a result of knowledge - worship. Do you believe that I can do this? I believe, Lord, and worship Him (Matthew 9:28; John 9:38). Worship follows faith, and faith is strengthened by power. If you say that a believer knows, then what he believes in, he knows, or vice versa: what he knows, he believes in. Let us know God by His power. Therefore we believe in the one we know and worship Him in whom we have believed. 235. To him, [answering] another question 1109 (227) The answer to his question: what comes first - knowledge or faith? - answers that in the sciences, faith comes first, and in the Christian religion, knowledge comes first. To resolve the false thinking of the Eunomians, that he who knows God also knows the essence of God, notes that our knowledge is different and cognizable objects are cognized by us in different respects. (Written January 376) 1. What comes first – knowledge or faith? Study of creation and oneself - faith in the existence of God - worship of Him What comes first – knowledge (ἡ γνῶσις) or faith (ἡ πίστις)? And we affirm that in general in the sciences faith precedes knowledge 1110; Regarding our teaching, if someone says that faith is preceded by knowledge, then we do not argue about this, meaning, however, knowledge commensurate with human understanding. For in science one must first believe that the letter is called “alpha” 1111 (ἄλφα) and, having studied 1112 the outline and pronunciation, then obtain an accurate understanding of what meaning the letter has. And in faith in God there is a concept that precedes it, namely the concept that God exists, and we collect this from an examination of creatures. For we know His wisdom, and power, and goodness, and all things invisible (cf. Rom. 1:20), knowing from the foundation of the world. So we recognize Him as our Master. Since God is the Creator of the world, and we are part of the world, it follows that God is also our Creator. And after this knowledge comes faith, and after the same faith comes worship. 2. Now, since the word “knowledge” is significant, those who make fun of simple people and boast of oddities, like those who steal marbles at a spectacle in front of everyone, in the question cover everything in general. Since the word “knowledge” extends to many things, and some things are knowable in relation to number, others in relation to magnitude, others in relation to strength, others in relation to the manner of being, others in relation to the time of origin, and others in relation to essence, then they, embracing everything in the question, as soon as they receive from us the recognition that we know, they demand from us knowledge of the essence. And if they see that we hesitate to answer in the affirmative, then they reproach us for wickedness. But we admit that we know what is knowable in God, and we also know 1113 something that escapes our weak 1114 understanding. If you ask me if I know what sand is, I will answer that I know, then it will be a clear pretension on your part if you immediately demand to say about the number of grains of sand: because your first question related to the type of grains of sand, and the last demand is addressed to the number of grains of sand. This is the same false thinking as if you say: “Do you know Timothy? If you know Timothy, then you know his nature; but you admitted that you know Timothy; therefore, give us an idea of ​​its nature.” But I both know Timothy and I don’t know him; however, not in the same respect and not in the same way, for I do not know in the same respect as in which I know, but in one respect I know, and in another I do not know; I know in relation to facial features and other distinctive properties, but I do not know in relation to essence. So in the same mind I both know and don’t know myself. I know myself, who I am, and I don’t know myself due to the fact that I don’t know my essence. Man's knowledge of God is varied The polysemy of the word “knowledge” in Holy Scripture Let them explain to us: why did Paul say that we now understand in part (1 Cor. 13:9)? Do we really know the essence of God in part, that is, we know, as it were, parts of the essence of God? But this is inconsistent with anything, because God has no parts. Or will we recognize the whole essence? So, why, when that which is perfect has come, will it be done away in part (1 Cor. 13:10)? What are the idolaters accused of? Is it not that, having understood God, you have not glorified God (Rom. 1:21)? Why are the foolish Galatians (Gal.3:1) reproached by Paul, who says: Now, having come to know God, and having been known more from God, how does he return again to the weak and evil elements (Gal.4:9)? Why was God known in Judea (Ps. 75:2)? Is it because the essence is known in Judea for what it is? It is said: the knowledge of the ox who has acquired it (Is. 1:3). In your opinion, this means that the ox recognized the essence of its master. And the donkey was his master's manger (Isa. 1:3); therefore, the donkey also knew the essence of the manger. Israel, it is said, does not know Me (Is. 1:3). In your opinion, Israel is accused of not knowing the essence of God, what it is. It is said: pour out Your wrath on tongues that do not know You (Ps. 78:6), that is, those who have not comprehended Your essence. But knowledge, as we said, is diverse. For it is knowledge of our Creator, and understanding of His miracles, and keeping the commandments, and drawing closer to Him. They, having rejected all this, lead knowledge to one meaning (σημαινόμενον) - to speculation (ϑεωϱία) about the very essence of God. It is said: let this be known directly, and from there I will be known to you (cf. Ex. 30:36). Will I really be known, which means I will reveal My essence? The Lord knows Him who exists (2 Tim. 2:19). Is it therefore possible that he has known the essence of His own, but does not know the essence of those who are disobedient? Adam knew his wife (cf. Gen. 4:1); have you really learned its essence? And about Rebekah it is said: a virgin, her husband does not know her (Gen. 24:16) and [about Mary]: how will this be if I do not know a husband? (Luke 1:34). Did no one really know the essence of Rebekah? Does Mary really say: I have not understood the essence of any man (see Luke 1:34)? Or does Scripture usually use the word “knowledge” to refer to marital embraces? And God will be known from the purification (Ex.37:6; 25:18); this means: will appear to the clergy. And the Lord knew His own being (2 Tim. 2:19), that is, for their good deeds He accepted them into fellowship with Him. 236. Moreover, Amphilochius (228) Answers the questions: in what sense is it said that Christ does not know the day and hour of the end of the world; what power does Jeremiah's prophecy have about Jeconiah; why is not everything consumed by us as food, as the Encratites asked; about fate; about what it means in baptism to emerge from the water; about the spelling of the word φ ά γον; about the difference in meaning of the words “essence” and “hypostasis”; about who governs indifferent human affairs. (Written January 376) 1. The Question of Ignorance of Christ The Gospel saying that our Lord Jesus Christ does not know about the day and hour of the end of the world (Matthew 24:36), which has already been studied by many 1115, is especially often pointed out by the Anomeans to the destruction of the glory of the Only Begotten, as proof of dissimilarity in essence and humiliation in dignity - because whoever does not know everything cannot have the same nature and be represented in the same likeness with the One who by His power foreknowledge and insight into the future embraces the knowledge of all kinds - this saying is now offered to me by your prudence as new. So, what I heard from my father in childhood and, out of love for beauty, accepted without further research, I can say, although this will not dissolve the shamelessness of the Christ-fighters (τῶν χϱιστομάχων) (and what word would be stronger than their passion?), however, it will serve, perhaps, as a sufficient confirmation for those who love the Lord and in faith have drawn such concepts that are stronger than evidence 1116 mind. The word “no one” seems to express something general, so that no person is excluded by this saying. But this is not how it is used in Scripture, as we noted in the saying: no one is good except one God (Mark 10:18). For the Son says this, without thereby excluding Himself from the nature of the Good. But since the Father is the first Good, we are sure that in the word “nobody” the word “first” is implied. Similar is the saying: no one knows the Son but the Father (Matthew 11:27). For here he does not accuse the Spirit of ignorance, but testifies that in the Father in the first there is knowledge of His nature. So, I think, this: no one knows the news (Matthew 24:36) is said because the Lord attributes the first knowledge of the present and future to the Father and points to the first cause in everything. Otherwise, how can this saying either correspond to other testimonies of Scripture, or can it be consistent with our general concepts, when we believe that the Only Begotten is the image of the invisible God (2 Cor. 4:4), the image not of a bodily outline, but of the Divinity and Majesty itself, represented as belonging to God’s essence, the image of power, the image of wisdom, since Christ is called God’s power and God’s wisdom (cf. 1 Corinthians 1:24)? Without a doubt, knowledge is a part of wisdom, and the Son does not represent all wisdom in Himself if He lacks something. And how did the Father not show Him, Who created the eyelids (Heb. 1:2), the slightest part of the centuries, this day and hour? Or how does the Creator of all things lack knowledge of the smallest part of what He has created? How does the One who says that before the approach of death such and such signs will appear in heaven and in places on earth (see Matt. 24:1–37) not know the end itself? When he says: not then will the end (Matthew 24:6), not as one who doubts, but as one who knows, determines the time. Moreover, if you delve wisely, the Lord tells people a lot from His humanity (ἀπὸ τοῦ ἀνϑϱωπίνου μέϱους), for example 1117: give Mi drink (John 4:7) - the words of the Lord 1118, expressing bodily need. However, the one asking was not inanimate flesh 1119, but the Divinity who took on animate flesh. So now, whoever attributes ignorance to Him who took everything upon Himself according to His dispensation and who prospered through wisdom and grace from God and man (Luke 2:52), will not deviate from pious understanding. 2. I leave it to your diligence 1120 to explain the Gospel sayings and compare what is said in Matthew and Mark. For they alone seem to agree with each other in this place. In Matthew it reads like this: about those days and about that hour 1121 no one knows, not even the angels of heaven, but one Father (Matthew 24:36); and Mark has this: about those days and about that hour no one knows, not the Angels who are in heaven, not the Son, but the Father (Mark 13:32) 1122. What is worthy of note in them? The fact that Matthew did not say anything about the ignorance of the Son, apparently agrees with Mark in the concept, since he says: only the Father is one. And I reason that the word is spoken alone in distinction from the Angels. The Son, in relation to ignorance, is not included in the same concept with His servants. The knowledge of the Father is also the knowledge of the Son The Beginning of Knowledge in the Son – From the Father To whom the Son is consubstantial, from Him he has knowledge and all things. For He is a stranger to lies, Who said: All that the Father has is Mine (John 16:15). The only thing that the Father has is the knowledge of that day and hour. So, the Lord, in the saying of Matthew, keeping silent about His Face, since there is no doubt about Him, said that the Angels do not know, but only the Father knows, implying in silence that the knowledge of the Father is also His knowledge; because in other places he said: As the Father knows Me, and I know the Father (John 10:15). And if the Father knows the Son completely and completely, so that he knows all the hidden wisdom in Him, then He is known by the Son in equal measure, that is, with all the wisdom that is in Him and with the foreknowledge of the future. So I think to clarify for myself what was said in Matthew: only the Father is one. And what is said in Mark, since, apparently, he does not explicitly attribute knowledge to the Son, I mean this: no one knows the news, not even the Angels of God, and even the Son would not know if the Father did not know, that is, the beginning of knowledge in the Son is from the Father. And this interpretation is not at all forced for a God-thinking listener, because the word one is not attached, as in Matthew. So, the meaning of what was said in Mark is this: about that day 1123 and hour no one, not even the angels of God, would have known, and the Son would not have known if the Father had not known, because knowledge was given to Him from the Father. It is very pious and honorable to say about the Son that He is consubstantial with Him, and from Him He has both knowledge and everything by which we imagine Him in all wisdom and glory 1124 befitting His deity. 3. And what is said about Jehoiachin, about whom the prophet Jeremiah says that he was expelled from the land of Judah, namely: Jehoiachin will be dishonored as a vessel of disgrace, and that he and his seed will be rejected, and from his seed will not arise a man who sits on the throne of David and has authority in Judah (cf. Jer. 22:28, 30) - then this word is simple and clear. For, after the destruction of Jerusalem by Nebuchadnezzar in 1125, the kingdom collapsed, and there was no longer the previous hereditary succession of supreme power. But at that time, the descendants of David, deprived of power, lived in captivity. Salafiel and Zerubbabel, who returned from captivity, were the leaders of the people's government, 1126, and the supreme power passed to the priests, because the priestly and royal clans mixed with each other. Therefore the Lord is both King and High Priest among those who come to God (Heb. 2:17). And although the royal line did not cease until the coming of Christ, the seed of Jehoiachin no longer sat on the throne of David; because the throne is the name of royal dignity. Without a doubt, you remember from history that David had as his subjects all of Judea, the countries of Edom and Moab, parts of Syria - both neighboring and distant as far as Mesopotamia, and on the other hand - everything up to the Egyptian river. So, if none of the rulers who came after this appeared in such dignity, then why is not the word of the prophet true, that no one will sit on the throne of David from the seed of Jehoiachin? For it is clear that none of his descendants had such dignity. However, the tribe of Judah was not cut off until He came, to whom He was set aside 1127, but He Himself did not sit on the bodily throne, because the kingdom of Judah passed into the power of Herod, the son of Antipater the Ascalonian, and to his children, who divided Judea into four possessions, when the regional ruler was Pilate, and the power of the entire Roman kingdom belonged to Tiberius 1128. However, the prophet calls the throne of David, on which the Lord sat, the kingdom indestructible. For He is the desire of the tongues (Gen. 49:10), and not the smallest part in the universe. It is said: there will be a Root of Jesse, and he who arises will rule the tongues, in Him the nations will trust (Is. 11:10). I have placed Thee in the covenant of the race, in the light of tongues (cf. Is. 42:6); and I will set, it is said, His seed for the ages of ages, and His throne 1129 as the days of heaven (Ps. 89:30). Thus God, although he did not accept the Jewish scepter 1130, remained both Priest and King of the whole earth; and the blessing given to Jacob was established: and through his seed all the families of the earth will be blessed (cf. Gen. 22:18), and all nations will bless Christ. 4. Rule 86 St. Basil the Great The witty Encratites 1131 answered their respectful question: “Why don’t we eat everything?” - let it be said that we abhor our own eruptions. As for the dignity [of food], the herbal potion (Gen. 9:3) is meat for us; Regarding the difference between what is healthy, just as in vegetables we separate what is harmful from what is useful, so in meat we distinguish what is harmful from what is useful. For hemlock 1132 is a herbal potion, and the meat of the vulture is also meat; however, no one with intelligence will eat henbane or touch the meat of a dog without a great and extreme need - and whoever eats has not broken the law 1133. 5. To those who claim that fate controls human affairs, do not demand an answer from me, but strike them yourself with your own arrows of eloquence; because this task is long for me due to my current weakness. I don’t know why it occurred to you to ask about coming out of the water in Baptism, if you agree that immersion in water serves as an image of three days 1134. It is impossible to be immersed in water three times without coming out of the water 1135 the same number of times. In the word φάγον (eater), we place the acute stress on the penultimate syllable. 6. Concepts of essence and hypostasis Analytics of theology about the Holy Trinity: general and specific Both essence (οὐσία) and hypostasis (ὑπόστασις) have the same difference between themselves as there is between the general and the individual, for example, between a living being [in general] and such and such a person. Therefore, we confess one essence in the Divinity and do not define the concepts of being differently; and we confess the hypostasis in particular, so that our thoughts about the Father and the Son and the Holy Spirit are unified (ἀσύγχυτος) and clear. For if we do not represent the distinctive characteristics (χαϱαϰτῆϱας) of each Person, namely: Fatherland, Sonship and Shrine, and we confess God under the general concept of being, then it is impossible for us to sensibly present the doctrine of faith. Therefore, adding the particular to the general (τὸ ἰδιάζον), one must confess faith like this: the Divinity is general, the Fatherland is particular. Combining this, one must say: “I believe in God the Father.” And again we must act similarly when confessing the Son, combining the particular with the general, and saying: “I believe in God the Son.” And in a similar way, about the Holy Spirit, combining a sentence according to the same pattern, he must say: “I also believe in the Divine Holy Spirit 1136,” so that unity in the confession of one Deity is completely observed, and the peculiarity (ἰδιάζον) of Persons is confessed by distinguishing the properties assigned to each Person 1137. And those who claim that essence and hypostasis are one and the same are forced to profess only different Persons and, evading the expression “three Hypostases,” do not avoid the error of Sabellius, who himself in many places, merging the concept, strives to separate the Persons, saying that [the same] hypostasis is transformed according to the necessity encountered each time. 7. The righteous is not a consumer, but a manager of this And to your question: “How is it possible that in our life there is something average and indifferent, whether by some blind chance or by God’s righteous Providence?” - I answer the following: health and illness, wealth and poverty, glory and dishonor, since those who possess them are not made good, are not by nature good 1138; since they bring some convenience to our life, the previously named ones are preferable to those opposite them, and a certain dignity is attributed to them. And they are given to others from God at the disposal of others, like Abraham, Job 1139 and others like them. And for the bad, this serves as an incentive to correct their morals, so that those who, even due to God’s benevolent attention, remain in unrighteousness, unquestioningly admit themselves to be guilty of condemnation. However, the righteous does not cling to wealth 1140 when it is, and does not seek it when it does not, because he is not a consumer, but a manager of what is given. None of the smart people takes the trouble to divide someone else's property, unless they have human glory in mind; because they marvel at and compete with 1141 those who have any power. The righteous take illness as a feat, expecting great crowns for patience. But to attribute the management of this to someone else 1142 is not only inconsistent with anything, but also wicked. 237. To Eusebius, Bishop of Samosata (229) Explains why the letters prepared for him were not sent to Eusebius; informs about the arrival of the governor Dimosthenes in Caesarea and about his oppression of the Orthodox, namely: that he, having convened a council in Galatia, deposed Ipsias and installed Ekdikias in his place; Gregory of Nyssa, on the complaint of an insignificant person, ordered to be taken and brought to his custody, the Caesarian clergy were included in the city duma, he did the same with the Orthodox in Sebastia, he also convened a council in Nyssa from the Galatians and Pontines, together with Eustathius of Sebastian he is planning to give his bishop to Nicopolis, which, however, the Nicopolitans oppose, and there is a rumor about new cathedral, to which they want to invite St. Vasily, in order to either win over or depose; concludes the letter with a hint that he is extremely ill. (Written in the spring of 376) 1. I was preparing a letter to your piety with 1143 the governor of Thracia, and when one of the caretakers of the treasury in Philippopolis left us for Thrace, I wrote other letters 1144 and asked him to take them with him when he went. But the vicar did not receive my letter, for during my tour of the diocese, having arrived in the city in the evening, he went further early in the morning, so that the church stewards did not know about his arrival, and therefore the letter remained with me. And the caretaker, perhaps due to some involuntary circumstance for him, left without taking the letters or seeing me. I couldn’t find anyone else; therefore he remained in grief because it was impossible to either send or receive a letter from your godliness. Meanwhile, I would like, if only it were possible for me, to inform you about everything that happens to me every day. I have so many things to do and they are so extraordinary that I would need to keep a daily history, which (let it be known to you) I would have compiled if the continuity of events had not distracted my thoughts from this intention. 2. The governor of 1145 arrived to us - this is the first and greatest of our evils. I don’t know whether he is a heretic in his way of thinking (and I think that he does not know any zeal for such matters and does not engage in them, because, as I see, day and night, soul and body, he is devoted to other activities), but at least he is a lover of heretics and loves them as much as he hates us. In the middle of winter, he gathered in Galatia 1146 a host of godless people and deposed Ipsias, and put Ekdikiah in his place. I ordered my brother to be brought, based on the complaint of one person, and, moreover, it did not mean anything; then, having spent some time in the military camp, he returned to us again, breathing rage and murder 1147, and with one word he included all the clergy of the Caesarea Church in the city council (τῇ Βουλῇ). And in Sebastia he held a meeting for several days, examining the citizens, and those who were in communication with us, he called members of the Duma (τοὺς βουλευτάς) and condemned them to fulfill 1148 public positions, and Eustathius distinguished his adherents with the highest honors. He also ordered the Galatians and Pontians to gather for a council in Nissa in 1149. They obeyed and sent one man to the churches, about whom I would not even like to say who he was; but your prudence can guess what kind of person should be serving such human intentions. And now, when I write this, this very host has gone to Sebastia to unite with Eustathius and bring the affairs of Nikopol into disorder, because blessed Theodotus died in 1150. And the people of Nikopol have so far courageously and firmly repelled the first attacks of the governor. For he tried to convince them to accept Eustathius and receive a bishop from him. When he saw that they were not surrendering voluntarily, he now attempted to install his own bishop by force. There is a rumor going around about an expected council, at which they intend, having invited me, either to make me their accomplice, or to deal with me according to their custom. Such are the affairs of the church. And what is my physical state, I think that it is better to remain silent than to write about this, because, to tell the truth, I am sad, but I cannot lie. 238. To the Nikopol elders (230) Since Fronto, presbyter of the Nikopol church, was elevated to the episcopate by the Arians and carried with him into heresy several of the Nikopol clergy, then St. Basil consoles the Nicopolis presbyters and proves to them that if some have fallen away from them and their churches have been taken away from them, then this should not crush them, but, on the contrary, the greater the reward they will receive from God, the greater the trials they undergo. (Written in the spring of 376) I received letters from your reverence and could not learn anything new from them other than what was already known. For a rumor has spread throughout the entire neighborhood, announcing the shame of him who fell among you, how, out of a desire for empty glory, he brought upon himself the most shameful disgrace and, out of self-love, deprived himself of the rewards promised to faith, and did not receive that miserable glory, wanting which he sold himself to wickedness, due to the just hatred of those who fear the Lord. But in the present enterprise he presented the clearest evidence of his entire life, namely, that he never lived in the hope of the promises given to us from the Lord; if he showed zeal in the reasoning of anything human or speeches of faith and the guise (πλάσμα) of piety, then he did all this to deceive those who met him. The greater the test, the greater the reward from the Righteous Judge. But why does this incident worry you? How much worse have you become because of this? There is no one in your society. But if one or the other had left you, they themselves would have been pitiful, like those who had fallen away; but by the grace of God you make up a whole body. For what had become worthless was separated, but what remained was intact. It saddens you that you have been thrown out of the enclosure of the walls; but you will find your home in the shelter of the Heavenly God (Ps. 91:1), and with you is the Angel, the guardian of the Church. Therefore, every day, lying down 1152 in empty houses, they are preparing for themselves a grave condemnation for the dispersion of the people. And if there is something upsetting in this, then I trust in the Lord that this will not end in something empty for you; therefore, the more you are tested, the more valuable you expect a reward from the righteous Judge. So, do not be saddened by the present and do not lose hope. Yet as little as ever, your Advocate will come to you and not hurt you (Heb. 10:37). 239. To Eusebius, Bishop of Samosata (231) He asks him to pray for the deliverance of the Church from worthless people, such as Anisius and Ekdikiy, who expelled Gregory, Vasiliev’s brother, from Nissa, and put some slave in his place, and also in Doara ordained a runaway slave as a bishop, to please some woman; mentions Fronto, whom the Arians installed as bishop of Nicopolis; regarding relations with the Westerners, he asks for instructions on how to write to them with Dorotheus and Sanctissimus going there; doubts that this relationship will be beneficial, due to the pride of the Western bishops. (Written in the spring of 376) 1. The Lord has now given me the opportunity to greet your reverence with our most beloved and most reverent brother, co-presbyter Antiochus, and just as he asks you to do the usual, that is, to pray for us, so he will provide himself with some consolation in a long separation by conversation through letters. In my prayers, I ask first and most of all to ask the Lord for deliverance from the foolish and crafty people who have so dominated the people that our deeds now represent nothing more than the captivity of the Jews 1153. For the more exhausted the churches become, the more human greed increases. The name episcopal is now given to depraved, vile, and slave people, because none of God’s servants dares to seek the episcopacy for themselves, but desperate people are looking for them, such as those now sent by Anisius, a pupil of Ebippius, and Ekdicius of Parnassus, whom he placed over the churches, thereby preparing for himself a bad parting word for the future life. They have now expelled my brother from Nyssa and in his place they have installed a man, or rather a slave, bought for several oxen, 1154 but in corruption of the faith he competes with those who installed him. And to the village of Doaru, to disgrace the pitiful name of the bishop, they sent a disastrous man, a minister of orphans, who had fled from his masters, and did this to please the godless woman, who had previously disposed of George as she wished, and now made him Georgiev’s successor. Who should pay for the deeds of Nikopol? I mean the actions of the pitiful Fronto, who at first wore the guise of a defender of the truth, and finally shamefully betrayed his faith and himself, receiving a dishonorable name as a reward for his betrayal. For although, as he himself thinks, he accepted the rank of bishop from them, nevertheless, by God’s grace, he inspired general disgust for himself in the whole of Armenia. However, there is nothing left that they themselves would not dare to do, and in which they would not have worthy followers. Brother 1155 Antiochus knows and will tell you about other Syrian affairs better than I do. You yourself learned about the news from the West even before, as Brother Dorofey recounted everything. What letters should I give him when sending? For, perhaps, he will be a companion to the good Sanctissimo, who has a lot of jealousy and who travels around the East and collects signatures and letters from each of the significant people. So, what should I write with them and how to agree with those who write, I myself am perplexed. If you find anyone leaving for us soon, be kind enough to notify me about it. For it occurs to me to say in the words of Diomede 1156: “It is better for you not to ask, because, they say, he is an arrogant man.” For indeed, people of an arrogant disposition, when they are pleased, become even greater despisers. If the Lord has mercy on us, then what else should we desire beyond this? And if the wrath of God remains on us, what help will Western pride be to us? They do not know the matter as it is, and do not want to know it, but, prejudiced by false suspicions, they are now doing the same thing that they previously did regarding Marcellus 1157, entering into disputes with those who announced the truth to them, and confirming the heresy with their consent. I myself would like to write not in the form of a general message to their supreme 1158 (τῷ ϰοϱυφαίῳ) and not about church affairs, except perhaps for one hint that they do not know how things are going in truth with us, and do not take the path by which this can be found out, but in general about the fact that one should not attack people oppressed by temptations, and recognize pride as a virtue - this sin, which alone can make us enemies of God. 240. To the Nikopol elders (232) He exhorts them in persecution, comforts them with the hope of God’s help; advises not to believe Fronton’s feigned Orthodoxy and assures that just as he himself does not recognize him as a bishop, he will not accept any of those ordained by him. (Written in 376) 1. Stronghold of faith in Christ You did well that you wrote to me and sent a letter to such a person who could, even without letters, both provide me with sufficient consolation in my worries, and provide detailed information about matters. For there were many things that it was desirable for me to learn from a person who knew in the most thorough way, because rumors do not reach us directly; and our most beloved and most honorable brother, co-presbyter Theodosius, thoroughly and sensibly told me about all this. So, as I reassure myself, I write the same for your reverence, namely: the same thing has happened to many that is now happening to you - and not only in the present time 1159, but also in previous times there are thousands of similar examples, and some have remained in written monuments, and some have come down to us from those who know from unwritten memory that those who trusted in the Lord, for His name's sake, were beset by temptations, both individually and by entire cities. But, however, everything was over; no sorrow had immortal grief. Just as hail, or a spring flood, or some other sudden disaster easily causes harm and devastation to something tender, and when encountering hard substances, it endures rather than causes harm, so the strong temptations that arise against the Church turn out to be weak before the stronghold of faith in Christ. Therefore, just as a hail cloud passes and a spring stream flows from a ravine, leaving the path along which it flowed dry and moist, so in the near future there will be no more of that which now overwhelms us. Let us only accept the courage not to look at the present, but to stretch our hopes a little further. 2. No one is crowned without feat Therefore, if the temptation is difficult, brothers, let us endure the difficult one with firmness, because no one is crowned without taking blows and being covered with dust during the feat. And if these amusements of the devil and the enemies sent against us are easy, although they are restless because they are his servants, but at the same time they are worthy of contempt, because God has added powerlessness to their wickedness, then let us beware of earning reproach as those who mourn much with little suffering. For one thing is worthy of pain - the death of the very one who, for the sake of temporary glory (if one must call it glory, when a person behaves indecently in front of everyone), deprived himself of the eternal glory of the righteous. You are the children of confessors; you are the children of martyrs who resisted sin to the point of bleeding. Let everyone take advantage of home examples in unshakable steadfastness for godliness. None of us 1160 took wounds; no one's house has been repossessed; We are not taken to someone else's side; We haven’t gotten acquainted with the dungeon yet. What evil have we suffered? Is it really sad that they did not suffer anything, that they were not recognized as worthy of suffering for Christ 1161? If it saddens you that another owns the house of prayer, and you worship the Lord of heaven and earth in the open air, then consider 1162 that the eleven disciples were imprisoned in the upper room, and those who crucified the Lord performed Jewish worship in the notorious (πεϱιβοήτῳ) church. Judas, who preferred death by strangulation to shameful life, showed himself to be perhaps better than those who now indifferently accept all the reproaches of people and are therefore shamelessly ready to commit vile deeds. 3. Christ sellers, not Christians Do not be deceived only by their false speeches 1163 when they attribute to themselves the correctness of their faith. These are Christ sellers, not Christians; They always prefer what is useful for them in this life to the true life. When they decided to acquire this empty power, they joined the enemies of Christ; and when they saw the people irritated, they again put on the guise of Orthodoxy. I do not recognize as a bishop and will not rank among the priests of Christ the one who, through defiled hands, to ruin the faith, was elevated to the position of leader. This is my decision! And you, if you have anything in common with me, will obviously hold the same opinion. If you come up with something on your own, then everyone is free in their opinion, but I am clean of this blood. I wrote this not because I don’t trust you, but in order to reinforce others who are wavering by announcing my decision; let no one hope to be accepted into communion, and let those who have received the laying on of hands from them not seek, after the restoration of peace, to be included in the sacred host. Through you I greet 1164 all the clergy, both in the city and in the surrounding area, and all the people who fear the Lord. 241. To Eusebius, Bishop of Samosata (233) Explains why in his letters Eusebius often informs about something sad, namely: in order to relieve himself and Eusebius to zealously pray for the Church. (Written in 376) In letters to your honour, I often do not skimp on sad news, not in order to cause greater despondency, but in order to give myself some relief with these sighs, which, as soon as you give them freedom, usually by themselves exhaust some of the grief hidden in the depths, and at the same time to arouse your lofty mind to the most zealous prayer. For Moses, although, of course, always prayed for the people, however, when he had a battle with Amalek (see Ex. 17:11-13), he did not give up from morning to evening, and the raising of the hands of the saint ceased with the end of the battle. 242. To the western 1165 (234) After waiting in vain for help from the West during thirteen years of disasters in the East, the image of these disasters again convinces the Westerners to send capable people who would heal the sick and encourage those who are sound in the faith to endure. (Written in 376) 1. Since the Holy God promised deliverance from all sorrow to those who trust in Him, then, although we are caught in the midst of a sea of ​​evils and are overwhelmed by the worries that the spirits of malice raise against us, we nevertheless firmly hold on to Christ who strengthens us and have not weakened our zeal for the churches, we do not expect destruction for ourselves, like those who despair of salvation from the excitement that has intensified in the storm, but we still apply as much as possible our diligence, knowing that even one swallowed by a whale was worthy of salvation (John 2:11), because he did not despair of himself, but cried out to the Lord. So we, although we have reached the extreme limit of disaster, do not abandon our hope in God, but seek His help everywhere. Therefore, we now turn our attention to you, our most venerable brethren, from whom we have often expected to appear to us during our tribulations; losing this hope, we said to ourselves: I waited for the one who grieves, and I did not receive, and those who comforted, and I did not find (Ps. 68:21). For such are our sufferings that they have reached the borders of the country you inhabit. And if when one soul suffers, all people suffer with him (1 Cor. 12:26), then, of course, it is fitting for your compassion to grieve with us, who have suffered for such a long time. For it is not the proximity of a place, but a spiritual union that usually produces that affinity 1166 (τὴν οἰϰείωσιν) that we are sure we have with your love. 2. Why is there no letter of comfort, no fraternal visit, nothing that we have the right to according to the statute of love? This is already the thirteenth year since the heretics raised a war against us, in which the churches have suffered more tribulations than have been mentioned since the Gospel of Christ was proclaimed. And I refuse to describe them to you in detail, so that the inadequacy of my words does not reduce the obviousness of the disasters, and at the same time I do not think that you have a need for notification, having long been informed by rumors about the actual state of affairs. Here is the main disaster: the people have left their houses of worship and are gathering in deserted places. A pitiful sight! Women, children, elders and other infirm people suffer in the open air in heavy rains, snow, winds, winter frost or, in summer, in the sunny heat. And they all endure this because they do not want to join the evil Aryan leaven 1167. 3. How can I portray this word to you in clarity if experience itself and seeing with your own eyes does not arouse you to compassion? Therefore, we now beg you to at least give help to the Eastern Churches, which have already bowed their knees, to send people who would remind us what rewards are intended for enduring the sufferings of Christ for the sake of Christ. For it is not so much the habitual word that works, but rather the voice of strangers that brings consolation, and, moreover, the voice of people who, by the grace of God, are known from the best side, just as the rumor proclaims about you to all people that you remain unharmed in the faith and keep the apostolic pledge intact. But this is not only our deeds; On the contrary, we have people who, out of a desire for glory and out of arrogance, which most seduces Christian souls, dared to innovate some sayings. And the churches, shocked by them, like leaky vessels, accepted the influx of heretical corruption. But you, beloved and dearest to us, be doctors of the wounded and teachers of the healthy, making healthy the sick, and encouraging the healthy to stand in godliness! 243. To the Italian and Gallic bishops, about the state [of affairs] and the confusion of the churches 1168 (235) He asks these bishops to bring to the attention of the Western Emperor how poor the Church is in the East; depicts these very disasters, expresses fear that the insolence of heretics, having caused so much disorder in the East, threatens the West with the same; finally explains why Presbyter Dorotheos was sent with this message, and not any of the bishops. (Written in early summer 376) 1. Truly to the most God-loving and dearest brethren and concelebrants of one accord, bishops in Gaul and Italy, Basil, Bishop of Caesarea in Cappadocia. Our Lord Jesus Christ, deigning to call the entire Church of God His Body and making everyone one of each other members, also granted us all to be in union with everyone, like members who agree with each other. Therefore, although we are very much separated from each other by place of residence, we are close to each other in terms of the strength of this union. For just as the head cannot say to the feet: “Do not demand from me” 1169 (cf. 1 Cor. 12:21), so, of course, you will not agree to reject us, but you will show as much compassion for our sorrows, to which we are betrayed for our sins, as we rejoice at your glorification in the world that the Lord has given you 1170. Therefore, before, we also appealed to your love for help and compassion for us, but, of course, because the penalty 1171 was not fulfilled, you were not allowed to rise up to help 1172. For we strive most of all, so that through your reverence our predicament should become known to the very ruler (τῷ ϰϱατοῦντι) 1173 [ruler] in the countries you inhabit. If this is inconvenient, then let some of you come to visit and console the mourners and see with your own eyes the disasters of the East, about which it is impossible to acquire information through hearing, because there is not a word that would clearly depict our situation to you. 2. Arian persecution of the Orthodox in the 4th century We, most honorable brethren, have suffered persecution, and the most severe persecution. For they persecute the shepherds, so that the flock may be scattered (cf. Zech. 13:7; Matt. 26:31). And the most painful thing is that the oppressed do not accept suffering with confidence in martyrdom, and the people do not honor the ascetics along with the martyrs, because the persecutors bear the name of Christians. One charge now that is severely punished is the exact observance of fatherly traditions. For this, the pious are expelled from their fatherland and resettled in the desert. Unrighteous judges do not respect either gray hair, or deeds of piety, or life spent from youth to old age according to the Gospel. But while not a single villain is condemned without denunciation, 1174 bishops are taken one by one for slander and punished without any proof of the accusations brought against them. And some of them did not know the accusers, did not see the trial, were not even slandered at first, but were forcibly abducted untimely at night, exiled to distant countries and brought to death by the hardships that they had to endure in the desert 1175. And what followed is known to everyone, even if I kept silent about it; the flight of the elders, the flight of the deacons, the waste of the entire clergy; because it is necessary either to worship the image (τῇ εἰϰόνι), or to be thrown into the cruel flame of disasters; people's lamentations, incessant tears both in their homes and in society, because everyone complains to each other about their suffering. No one has yet become so hardened in heart that, having lost his father, he could insensibly endure his orphanhood. The voice of those crying is heard in the city, in the villages, along the roads, in the deserts. Everyone has the same pitiful speech, because everyone talks about what is deplorable. Joy and spiritual joy have been stolen (εὐφϱοσύνη πνευματιϰή). Our holidays have turned to mourning; houses of worship are closed; No spiritual service is performed on altars. There are no Christian meetings; teachers do not preside; there are no saving lessons, no celebrations, no all-night hymns, no that blissful joy to which souls who believe in the Lord indulge in church meetings and in the communion of spiritual gifts. It is fitting for us to say that at this time there is no prince, lower than a prophet, lower than a leader, lower than an offering, lower than a censer, nor a place to devour before the Lord and find mercy (Dan. 3:38, 39). 3. The evil of heresy is devastating I am writing about this to those who know; because there is no part in the universe that does not already know about our disasters. Therefore, you should conclude that I give this word not for teaching, not for reminding your diligence (τὴν ἐμμέλειαν). For I know that you will never forget us, just as a mother will not forget the children of her womb (cf. Is. 49:15). Since those possessed by some severe pain usually alleviate their torment somewhat by groaning, we do the same, as if laying aside the burden of sorrow, informing your love about our many different misfortunes in the hope that, having moved more strongly to prayers for us, you will beg the Lord to be merciful to us. If [only] sorrows alone oppressed us, we would decide to remain silent and rejoice in suffering for Christ; because the passions of this present time are unworthy of the glory that desires to be revealed in us (Rom. 8:18). But now we are afraid that the growing evil, like a flame spreading through a flammable substance, having destroyed 1176 the nearest, will eventually touch the distant. For the evil of heresy is devastating and there is a danger that, having swallowed up our churches, it will finally creep into the healthy part of the countries close to you. Perhaps, for the increase in our sin, we were the first to be given over to be devoured by the raw teeth of God’s enemies 1177 . Or maybe, as best we can guess, since the Gospel of the Kingdom, starting from our places, has spread throughout the entire universe, then the common enemy of our souls is strengthening the seeds of 1178 apostasy, which began in the same places, to transmit to the whole universe. For on those whom the enlightenment of the knowledge of Christ has shone, he plots to bring the darkness of wickedness upon them. 4. Therefore, as true disciples of the Lord, consider our sufferings to be yours. We are not fighting for property, not for glory, not for anything temporary, but we have entered into a feat for the common property, for the fatherly treasure of sound faith. Grieve with us, brotherly lovers, that among us the lips of the pious are closed, and every insolent and blasphemous tongue of those who speak untruths against God is opened (Ps. 74:6). The pillars and foundation of the truth (see 1 Tim. 3:15) are in the dispersion; but we, despised in our smallness, have no boldness. Enter into a feat for the people; Do not keep yourselves in mind alone, because you are established in windless harbors by God’s grace, which has granted you all protection from the overwhelm of the spirits of evil, but extend your hand to those churches that are caught in the storm, so that they, abandoned, do not suffer a complete collapse of faith. Arise with us that the Only Begotten is blasphemed and there is nothing contrary to this, that the Holy Spirit is rejected and whoever can convict is driven out. Polytheism has overcome. They have a great God and a small God. It is recognized that the word “Son” has no nature, but the naming of some kind of honor, that the Holy Spirit does not co-complete (συμπληϱωτιϰόν) with Himself the Holy Trinity and does not have communion in the Divine and blessed nature, but is one of the creatures, in vain and accidentally joined to the Father and the Son. Who will give my head water, and let us comb out the source of my tears (Jer.9:1)? And for many days I will mourn the people who are being plunged into destruction by these evil teachings. The ears of simple-minded people are deceived; he was already accustomed to heretical evil. The children of the Church are fed with ungodly teachings. So what should they do? In the power of heretics, baptism, accompanying those departing, visiting the sick, consoling the sorrowful, helping the oppressed, all kinds of benefits, communion of the Mysteries. All this, being accomplished by them, becomes for the people a knot of unanimity with the heretics. Why, after some time, even if freedom had come, there is no longer any hope of returning those contained in long-term deception to the knowledge of the truth. 5. For this reason, many of us had to resort to your gravity (σεμνότητα) and each describe our circumstances. But now let this very thing be for you proof of the misery in which we live; We are not free to leave. For if anyone leaves his church even for the shortest time, he will betray his people to evil people. But, by the grace of God, instead of many we sent one, our most reverent and beloved brother, co-presbyter Dorotheus, who can add with his story what was not included in my letter, because he carefully delved into everything and is zealous for the faith. Having received him in peace, return him quickly to us with good news for us about your zeal that you have to help the brethren. 244. To Patrophilus 1179, bishop of the church in Egei (236) Patrophilus, who in his letter expressed surprise that the friendship between Basil and Eustathius was dissolved, explains the course of the whole matter, namely: how a council was appointed, at which, in order to justify Eustathius’ Orthodoxy, it was proposed to announce a confession of faith, signed by Eustathius, and how Eustathius and Theophilus shied away from communion with St. Vasily under the pretext that St. Basil wrote to Apollinaris and had communication with the presbyter Diodorus; when will St. Vasily, struck by such a sudden change, left Eustathius’ letter without an answer, [then a letter to Daziz was released to the people, in which St. Vasily was accused of disordering the churches and of proposing a confession of faith at the council with insidious intent. After this St. Basil denounces Eustathius that he condemns the confession of faith that he himself brought from Rome, sealed with his signature and presented to the Council in Tiana, that he is now entering into communion with bishops ordained by those whom he himself did not previously recognize as legitimate; describes the impermanence of Eustathius; finally asks Patrophilus to write whether he wishes to maintain his previous relationship with St. Vasily or completely changes towards him after a meeting with Eustathius. (Written in the summer of 376) 1. I read your letter, sent with our brother, co-presbyter Stratigius, and read it with pleasure. And how could it be otherwise to read what was written by a prudent man and from the heart, who learned, according to the commandment of the Lord, to have love for everyone? I found out almost the reason for the silence in the previous time. You looked like a perplexed and astonished person, like Vasily, who from childhood served such and such, at such and such times did such and such, entered into battle with thousands in order to please one, now has become a completely different person and instead of love threatens war; and what you wrote further sufficiently shows the amazement of the soul at such an unexpected change in circumstances. And if you offended me somewhat, then I accepted it without any unpleasantness, because I am not so stubborn as to be upset by the friendly reproaches of my brothers. Not only was he not offended by what was written, but he also laughed a little at it, that after such many and important experiences, which, apparently, had previously confirmed our mutual friendship, because of the little things that reached you, you fell, as you write, into such strong amazement. Has it really happened to you that the same thing has happened to many who, having abandoned the study of the essence of matters, pay attention to the people in question, and become not researchers of the truth, but appraisers of the differences in persons, forgetting the advice that it is not good to know a person in court 1180 (cf. Deut. 1:17; Proverbs 18:5). 2. But since God does not accept a person at the human court 1181, I will not refuse to make known to you the very justification that I prepared for the great Judgment, namely, that at first we had neither great nor small reasons for discord, but the people who hate me themselves know for what reasons (and I don’t need to talk about them) they composed incessant slander. Once or twice I reflected them. But since the matter was endless, the constant justification did not help, because I lived far away, and my heart was close to the liars, which is easily ulcerated by slandering me and did not learn to protect one free ear for the absent one, then, since the inhabitants of Nikopol require some kind of undoubted proof of faith, which, of course, is not unknown to you, I was pleased to accept this service - to write a letter 1182. For by this, as I hoped, I would have time to do two things: I would convince the inhabitants of Nicopolis not to think badly of man 1183 and I would stop the mouths of my slanderers, because agreement in faith would block the path to slander on both sides. And the confession of faith was written, brought by me and signed; and after the signing, a place was appointed for another Council and another time, so that our neighboring brethren, having gathered, would unite with each other, and their communication would be sincere and genuine 1184. So, I appeared on time, and the brethren who were like-minded with me partly came, partly approached, all hastening with joy and zeal as if to make peace 1185; Both letters and messengers were sent with the news of my arrival, because I belonged to the place designated for receiving those gathering. But on the other side there was no one - neither the vanguard, nor the messenger about the arrival of the expected; those sent by me returned, talking about the great despondency and murmuring of those there, as if I had preached a new faith; They also spoke about the decision made not to allow their bishop to come to me; someone came to me and brought me a letter, written in general expressions and not at all reminiscent of the original conditions, and brother Theophilus, worthy of all my respect and reverence, having sent one of those who were with him, revealed something that, as he thought, he himself was obliged to say, and it was fitting for me to hear, but he himself did not deign to write, not so much fearing reproach for the letter, as being concerned not to reach the point of having to greet me as a bishop, unless this word spoken more powerfully than necessary and poured out from a heated heart. In such circumstances, I left, ashamed, discouraged, not knowing what to answer to those asking. Not much time passed when I went to Cilicia and returned from there, and here is another letter containing a refusal to communicate with me 1186. 3. Apollinaris of Laodicea and Diodorus of Tarsus And the reason for the break is that they say that I wrote to Apollinaris and had communication with our co-presbyter 1187 Diodorus. But I never considered Apollinaris an enemy, and for something else I respect this man. However, I do not have such connections with him as to accept upon myself what he is accused of; because, having read some of his works, I myself can accuse him of something else. I don’t remember ever asking him for a book about the Holy Spirit or receiving a book he sent me. But although I hear that he became the loudest 1188 of all writers, I have not read many of his works. I don’t have the leisure to engage in such research, and at the same time I’m not keen on taking on news; My body does not allow me to engage in reading the Inspired Scriptures diligently and as it should. How does it concern me if someone wrote something that someone doesn’t like? However, if one must give an account for another, then let him who accuses me for Apollinaris justify himself before me for Arius, his teacher, and for Aetius, his student. But I did not teach anything to this man whose delusions are attributed to me, and I did not learn from him. And Diodorus 1189, as a pupil of blessed Silouan, I first accepted, and now I love and respect for the grace felt in his word, by which he makes many who benefit from his conversation better. 4. Moreover, having been brought into such a disposition by this letter as was natural, and struck by such a terrible and sudden revolution, I could not answer. My heart became tied, my tongue weakened, my hand went numb, and I fell into the weakness of an unmanly soul (let it be said that the truth is, however, worthy of an apology); I almost reached the point of hating humanity; It seemed to me that every character is suspicious, that in human nature there is no good - love, but there is a specious (εὐπϱόσωπον) word that serves as some kind of embellishment for those who use it, but in fact there is no such disposition in the human heart. For if the one who, apparently, from childhood to old age was zealous about himself, on such pretexts so easily became embittered, without taking into consideration anything concerning me, and in the previous time did not give more weight to experience than to such an insignificant slander, but, like an unbridled young horse, which had not yet learned to carry a rider well, on a small suspicion reared up, knocked down and threw to the ground those of whom I was previously proud, what should I assume about others to whom I did not give such pledges of friendship and from whom I did not see such evidence of good behavior? Going over this with myself in my soul and constantly turning it to my heart, or, better to say, turning away from it in my heart (so the memory of this gnaws and torments me), I did not answer this letter, keeping silent not out of contempt (don’t think that, brother; because I am not justifying myself to people, but I am talking about Christ before God), but from bewilderment and difficulty, not finding what to say accordingly [this] sadness. 5. While I was in this state, I was overtaken by another letter, written to a certain Dasiz, but in fact it was sent to everyone, which is proven by its so rapid distribution that in a few days it was scattered throughout Pontus and came to Galatia. And others say that the messengers of such good rumors, having bypassed Bithynia, reached the Hellespont itself. What was written against me to Daziz, of course, you already know; because they do not remove you so much from their friendship as to leave you alone unworthy of this honor. If the letter has not reached you, then I will send it to you. In it you will see that I am accused of deceit and deceit, of disordering churches, of destroying souls, and also (which, in their opinion, is most just) that I deliberately proposed a confession of faith, not serving the inhabitants of Nicopolis, but myself desiring to obtain their consent by deception. The judge of all this is the Lord. For what clear proof of the thoughts of the heart is possible? But what surprised me about them was that they started so much controversy from the signature of the book I proposed that they mixed both fact and fiction together to certify their accusers; but they will not think that their written confession of the Nicene faith is kept in Rome and that with their own hands they gave to the Council of Tian a book brought from Rome, which I now have and which contains the same confession of faith. They also forgot their own speech, in which, having then spoken in the middle of 1190, they mourned their error, carried away into which they gave their consent to the book compiled by the Eudoxian crowd; why, in order to justify themselves after such a mistake, they came up with the idea of ​​going to Rome, taking there the paternal confession of faith and, whatever harm they had caused to the churches by agreeing to something bad, to correct it by introducing something better. But those who, for the sake of faith, undertook the longest journey and spoke such wise speech, now reproach me, as if I were acting treacherously and under the guise of love I was acting maliciously. From what is being told about them, it now appears that they condemn the Nicene faith, because they themselves visited Cyzicus and returned with a different faith. 6. And what can we say about variability in words, when in the deeds themselves I have much more evidence that they turned to the opposite side? Those who did not submit to the decree pronounced on them by five hundred bishops, with so many agreeing to the opinion of their deposition, and who did not want to relinquish the government of the churches, because, as it is said, that those who confirmed such an opinion were not partakers of the Holy Spirit, ruled the churches not by the grace of God, but having seized power for themselves and out of the desire for vain glory, these same people are now accepted as bishops by those who were ordained by the same bishops. Ask them for me: although they despise all people, as if they have neither eyes, nor ears, nor a sensual heart (cf. Proverbs 14:10) in order to somehow see the incongruity of what is happening, do they themselves have any meaning in their hearts? How can there be two bishops: one deposed by Ebippius 1191, and the other ordained by him? For both are the work of the same hand. If he did not have the grace given to Jeremiah to destroy and create, to uproot and to plant (cf. Jer. 1:10), he did not uproot one and plant another. If you give him one thing, allow him another. But, apparently, they have one goal - to look for their own everywhere and consider as a friend anyone who cooperates with their wishes, to recognize as an enemy and not spare any slander against anyone who opposes their wishes. 7. What are their current orders against the Church! Terrible because of the frivolity of those who do it and pathetic because of the insensitivity of those who suffer. The Ebippian sons and Ebippian grandsons, summoned from a foreign country to Sebastia through trusted ambassadors, received the people under their control, took possession of the altar and became the leaven for the church there. And they persecute me as “one of the same essence”; and now Eustathius also joined them, who on paper brought the word “consubstantial” to Tiana from Rome, although he could not be accepted into much-desired communication with them, because they were either afraid of the multitude who agreed against him, or respected their power. For what were those gathered, how each of them was ordained, what was their former life from which they passed on to their present power... oh, I wish I had never had so much leisure to describe their deeds! For I learned to pray like this: let not my mouth speak of the deeds of men (Ps. 16:4). Explore and find out for yourself. And if something is hidden from you, then, of course, it will not be hidden from the Judge. 8. The Gospel commandments do not change over time. However, I will not refuse to tell your love what happened to me, namely: last year, exhausted from a very strong fever and approaching the very gates of death, then called to life by God’s love for mankind, I did not look with joy at the return of my strength, reasoning about what disasters I was going to again. And I thought within myself whether in the depths of the wisdom of God something was intended for which the days of life in the flesh were still given to me. When I learned about this, I concluded that it was the will of the Lord so that I would see the churches calmed down from the excitement that they had previously suffered on the occasion of the separation of those to whom everything had been entrusted for their hypocritical honesty. Or, perhaps, the Lord wants to strengthen my soul and make it more sober for the next time, so that it does not pay attention to people, but is guided by the Gospel commandments, which do not change either with time or with the circumstances of human affairs, but are always the same, and as pronounced by undeceitful and blessed lips, they will remain forever. 9. And people are like clouds that rush to and fro through the air with the changing winds. Especially these ones, about whom we have a word, turned out to be the most fickle of all that we have known. Whether they are like this in other everyday affairs, let those who live with them say this. And as it seemed to me, I don’t remember seeing such variability in faith as they were in anyone else or knowing it from hearing from others. First they followed Arius, then they went over to Hermogenes 1192, who is the direct enemy of Arius’s wickedness, as shown by the very confession of faith first pronounced by this man in Nicaea. Hermogenes died, and they again went over to Eusebius, the head of the Arian host, 1193, as those who know this from experience say. Having fallen behind him for some reason, they again returned to their fatherland and again harbored within themselves the Arian wisdom. Having reached the episcopate (I am silent about what happened before), how many confessions of faith were issued? One - in Ancyra 1194, another - in Seleucia 1195, another and the most famous - in Constantinople 1196, another - in Lampsacus 1197, and after that - in Nika of Thracia, the other now - in Cyzicus 1198, about which I know [only] what I hear about, that, having kept silent about the consubstantiality (ὁμοούσιον), now the blasphemous (τὸ ϰατ᾽ οὐσίαν ὅμοιον) preach and, together with Eunomius, write blasphemies against the Holy Spirit. These confessions of faith that I have counted, although they do not all contradict each other, nevertheless equally prove the variability of character by the fact that they in no way adhere to the same words. This is absolutely true, although thousands of other actions will be kept silent. And since they have now reached you, I ask you to write through the same person (I mean our co-presbyter Stratigius), whether you remain the same towards me or have you changed as a result of your meeting with them? For it is incredible that they should become silent, and you, who wrote such things to me and did not use your boldness against them. So, if you are in communication with me, then this is best of all and constitutes the highest object of our desires. And if I venerated them, then this is regrettable, really (for how can one not grieve over the excommunication of such a brother?), however, if nothing else, then at least I have been sufficiently taught to endure such losses by them themselves 1199. 245. To Bishop Theophilus 1200 (237) He answers him with Stratigius that, despite all the grief, he has not changed at all in his love for Theophilus, although he cannot be in communication with people who change their faith. (Written in 376) Having long ago received a letter from your love, I was waiting for the opportunity to respond with a faithful person, so that the presenter of the letter would complete what was left unsaid in the letter itself. So, when our most beloved and most reverent brother Stratigius came to me, I considered it fair to employ him in this service as a person who knows my thoughts and is capable of serving together sincerely and fearing God in my cause. Therefore, know, most beloved and most honorable 1201 for me, that I highly value my love for you, which, as far as my spiritual disposition is concerned, as far as I am aware of myself, I have not abandoned for a single hour 1202, although there were many important pretexts to justifiable chagrin. But I decided to do this in order to, like contrasting the unpleasant with the useful on a scale, pay attention to where the better outweighs. since things have changed, from whom least of all should this have happened, then excuse me, who did not change in disposition, but went over to the other side. It would be better to say, I am holding on to the same side, but the others, constantly moving from one side to the other, have now openly handed themselves over to the opponents. And you yourself know how highly I valued communication with them while they were among those who were sound in the faith. If now I do not follow them and deviate from those of the same mind with them, then in all fairness I deserve an apology as not preferring anything to the truth and my own safety. 246. To the residents of Nikopol (238) He encourages them with the hope of God’s help and advises them to actually prove what they have previously taught. (Written in the summer of 376) When I see that evil is succeeding, and your reverence is tired and brought to the point of exhaustion by the continuity of disasters, then I lose courage. But when I again imagine the great hand of God and that God knows how to raise up the downtrodden and love the righteous (Ps. 146:8), crush the proud and cast down the mighty from their thrones (Luke 1:52), then, having changed, I am again delighted with hope. And I know that through your prayers the Lord will soon show us 1203 silence. Just don’t be exhausted in prayers, but what you teach in word, for the present, and in deed, try to show everyone clear examples. 247. To the clergy in Nikopol (239) He consoles in disasters with the hope of God's help and informs that he interceded for the protection of the inhabitants of Nicopolis at the [emperor's] court. (Written in the summer of 376) When I read your reverence’s letters, then I groaned and cried so much that I heard with my own ears about similar disasters, about wounds and insults inflicted on you, about the looting of houses, about the desolation of the city, about the ruin of the entire fatherland, about the persecution of the Church and the flight of priests, about the raid of wolves and the scattering of the herd! But when he stopped groaning and crying, then, turning his gaze to the heavenly Lord, he learned and was convinced (and I want you to know this too) that there would be an ambulance and the abandonment would not continue until the end. For what we have suffered, we have suffered for our sins. But the Lover of Mankind will provide His help out of His love for the churches and out of His compassion. However, we did not fail to ask people who are in power and write to those who love us at the [royal] court to curb the anger of a frantic man. And I think that many will condemn him, unless the time filled with turmoil 1204 does not give leisure for this to the people who rule affairs. 248. To Amphilochius, Bishop of Iconium (240) Separated from St. Amphilochios consoles himself with the fact that he lives in peace and does not see the persecution inflicted on the Church in Cappadocia, informs that a certain Asclepius died from the wounds inflicted on him by heretics; expresses the hope that the Lord will soon deliver the Church from disasters, through the prayers of Amphilochius; asks him to send a person to forward his essay on the Holy Spirit. (Written in 376) When I look at my own desire, it is regrettable for me that I live so far from your reverence; but when I think about your peaceful life, I thank the Lord that I saved your reverence from this fire, which devastated our country more than others. For the righteous Judge of our deeds has given us the angel Satan (2 Cor. 12:7), who rather torments us and strongly supports heresy, and has brought the war raised against us to the point that he does not spare the blood of those who believe in God. And of course, it is not unknown to your love that a certain Asklipius, because he did not accept communication with Doik, was beaten by them, died from his wounds, or better yet, entered into life with these wounds 1205. But imagine that everything else is done in accordance with this. Imagine the persecution of elders and teachers and everything that people who use the power of government can do according to their own arbitrariness. However, through your prayers the Lord gives us deliverance from this and patience, so that we can bear the burden of temptations worthy of our trust in Him. You yourself deign to write to us more often about yourself. And if you find a person who could faithfully deliver you the book of my work, then deign to send it, so that, relying on your judgment, I can put it into other hands. To those who are healthy, good-hearted in the Lord and praying 1206 may you be given to me and the Church of the Lord by the grace of the Holy One 1207! Conducts one man who chose to live with people who fear God. (Written in 376 1208) I share the joy of my brother, who got rid of the local riots and reached your reverence. For he chose for himself the good path to the age to come - living a good life with those who fear the Lord. I convey it to your honor and through it I ask you to pray for my distressed life, so that, having gotten rid of these temptations, I can begin to work for the Lord according to the Gospel. 250. To Patrofil, bishop of the church in Egei 1210 (242) Thanks for the letter sent with Stratigius, and for the continuation of his former love; explains why he cannot be in communication with Eustathius. (Written in 376) Although I received answers to my previous letters late, I nevertheless received 1211 from my beloved Strategius and thanked the Lord that you remain the same in your love for me. And now you have deigned to write about the same subject, this serves as proof of your good will, because you yourself adhere to the proper way of thinking, and you advise me what is useful. But since I again see that I will have a very long word if I answer separately everything that is written by your prudence, I will only say that if the good of the world 1212 lies in one name of the world, then it is ridiculous, choosing one and the other, only to allow them to participate in the world, and exclude thousands of others from communication in this good. If agreement with harmful people forces those who enter into this [communication] under the guise of peace to act hostilely, then look at what those with whom those who hated me with unjust hatred entered into unity - whether they do not belong to the number of those who do not communicate with me, because I do not need to mention them by name now. They were called by them to Sebastia, took possession of the church, performed sacred acts on the altar, taught their bread to all the people, being proclaimed bishops by the local clergy and accompanied by them throughout the country, as dedicated and in communion with them. If it is necessary to take their side, then it is ridiculous to start with the nails, and not turn to their very heads. If no one should be considered a heretic in everything and avoided, then tell me, why do you separate yourself and avoid communication with some? If, however, some must be removed on the basis of the exact fulfillment of the rules, then let the exact executors in everything tell me to which side those called by them from Galatia belong? If all this seems worthy of sorrow to you, then the perpetrators of this are charged with my separation. If you recognize this as indifferent, then forgive me, who do not agree to partake of the leaven of those who teach differently (Matthew 16:12). Why, if you please, abandoning all these plausible words, reprove with all boldness those who do not walk right according to the truth of the Gospel (Gal. 2:14). He praises them for their firmness in the faith and thanks them for not heeding the slander of the Evstafievs; proves that Eustathius contradicts himself: previously, having been deposed by the Arian bishops at the Council of Constantinople, he did not recognize them as bishops, but now asks for communion with those who received ordination from these same Arian bishops; [hereinafter St. Vasily] testifies to himself that he always contains the same faith; does not prefer the Spirit to the Father and the Son, as the slanderers say; finally, he exhorts the Evseans to remain unshakable in the faith. (Written in 376 1213) 1. Although the number of affairs surrounding me is great and my thoughts are occupied by thousands of worries, I never let go of my memory of your concern for your love, praying to our God that you may remain in the faith in which you stand and boast in the hope of the glory of God (cf. Rom. 5:2). Indeed, it is already difficult to find and it has become increasingly rare to see a pure church, which has not suffered any harm in these difficult times, but preserves the apostolic teaching inviolable and undistorted, as in these times your church has been shown by the One who in every generation shows those worthy of his calling. And may the Lord grant you the blessings of Jerusalem on high (cf. Gal. 4:25–26) for the fact that you directed false slander against me to the heads of the liars, without giving them access into your hearts! I know and am confident in the Lord that your reward is great in heaven (Matthew 5:12) and 1214 for this deed. For you have wisely judged this with yourselves, as it really is, that those who repay me with evil for good and hatred for my love for them (Ps. 109:5; 34:11-12) are now slandering me in what, as it turns out, they themselves confessed in writing. 2. And it is not only this that they fell into contradiction, not only their own writings are presented to you 1215 instead of an accusation 1216, but they contradict in that, having been deposed by the unanimous verdict of the bishops assembled in Constantinople 1217, they did not accept the determination of their deposition, calling it a treasonous council 1218 and not agreeing to call them bishops, so as not to confirm what was said at them sentence. They also added the reason why they are not bishops; they say exactly this: because they were the leaders of an evil heresy. But this 1219 was almost seventeen years ago. The main ones among those who deposed them were: Eudoxius, Evippius, George, Acacius and others, 1220 unknown to you 1221. And the rulers of the churches today are their successors: some were ordained in their place, and others were appointed by them. 3. So, let those who accuse me of evil faith now tell me why those from whom they did not accept the decree of their deposition were heretics, and why are those who were appointed by them Orthodox and retain the same way of thinking with their fathers? For if Evippius is Orthodox, then why is Eustathius, whom he deposed, not a layman? And if Ebippius is a heretic, then why is the bishop appointed by the hand of Ebippius now in communion with Eustathius? But these are jokes that are played to the detriment of the churches of God by those who, for their own benefit, intend to slander people and again justify them. Eustathius, passing through Paphlagonia, overthrew the altars of the Paphlagonian Basilides 1222 and served on his own altars, and now he became a petitioner before Basilides in order to be accepted [into communion]. He excommunicated the most reverent brother Elpidius for his connections with the Amasites, 1223, and now he became a petitioner before the Amasites, seeking an alliance with them. You yourself know how terrible the proclamations against Ebippius were; and now he praises for Orthodoxy people who adhere to the Evippian way of thinking, if only he will assist in his zeal for its restoration. And they slander me not because I am doing something untrue, but because, in his opinion, this will gain him the approval of the Antiochians. What kind of people are those who were invited from Galatia last year, in the hope that through them they would be able to regain their bishopric - even those who treated them know a little about this. And may the Lord never give me enough leisure to be able to list their deeds! However, the most honorable of them, accompanied as bodyguards and guards, they went through their entire country, and they, like bishops, were given honors and services. They were solemnly introduced into the city; taught with authority in assemblies; because the people were given to them, and the altar was given to them. But since, having reached Nikopol, they could not do anything of what they had promised, how they returned and what they were like upon their return, those who were there know this. So it turns out that they always do everything for their own benefit. If they say that they have repented, then let them present their written repentance and the curse of the Constantinople Confession of 1224 and the excommunication of heretics; Let not simple-minded people be deceived. And such are their deeds! 4. We 1225, beloved brethren, although small and weak, nevertheless, by the grace of God, are always the same and have never been affected by changes in circumstances. Our faith is not different in Seleucia, another in Constantinople, and another in Zila, 1226 another in Lampsacus, and another for Rome, and now preached, is not different from the previous ones, but always the same. For just as we received from the Lord, so we are baptized; as we were baptized, so we believe; we both believe and glorify, without separating the Holy Spirit from the Father and the Son, without preferring Him to the Father, without asserting that the Spirit is older than the Son, as the lips of detractors prove 1227. For who is so daring that, having rejected the Sovereign law, he dares to invent his own order of names? But we do not call the Spirit, Who is placed in a row with the Father and the Son, created, nor do we dare to call the Spirit Master (Ps. 50:14). And we advise you, remembering the threat of the Lord, Who said: all sin and blasphemy will be forgiven by man, but blasphemy against the Holy Spirit will not be forgiven either in this age or in the next (Matthew 12:31, 32), to warn yourself against disastrous teachings about the Spirit. Stand in faith (1 Cor. 16:13). Look around the universe - and you will see that only a small part suffers from illness, but the entire other Church, which has received the Gospel, from the ends of the earth to the ends of it, adheres to this sound and intact teaching. And we wish for ourselves not to fall away from communion with it, and we pray for you that you will take part in it on the righteous day of our Lord Jesus Christ, when He comes to reward everyone according to their deeds. 252. To the bishops of the Pontic diocese 1228 (244) On behalf of his church he invites them to the day of remembrance of St. Martyr Eupsychius 1229. (Written in 376) The honoring of the martyrs is desired by all who have placed their trust in God, especially by you, lovers of virtue, who by your disposition towards your illustrious colleagues 1230 prove your love for the common Lord of all; and moreover, your strict life has something akin to those who finished their [life] course in patience. So, since the most famous of the martyrs are Eupsychius and Demas and the rest of them, and their memory is celebrated annually by our city and the entire surrounding country, the Church notifies you of this - its own decoration, inviting you with my voice to fulfill the ancient custom and visit us. Therefore, since a great task lies ahead of you among a people who requires edification from you, and rewards await you for honoring the martyrs, then accept my invitation and bow to mercy - with little difficulty to show us a great benefit. 253. To the elders of Antioch (245) Sending the presbyter Sanctissimus to them, he informs them that with his report on the location of the Western 1231 and the state of church affairs in Cappadocia, he will partly reassure, and partly encourage their concern for the churches of God. (Written in 376 1232) The care that you have for the churches of God (cf. 2 Cor. 11:28) will partly be reassured by our most beloved and reverent brother Sanctissimo, telling you about the love and affection of the entire West for us, and partly will awaken and further encourage him, himself clearly presenting to you what kind of zeal the present circumstances require. For all the others, as it were, only half informed us both about the opinion of those there and about the state of affairs with us; but he, as a person capable of both discerning human intentions and accurately examining the state of affairs, will tell you everything and will be guided by your good zeal in everything. Therefore, you have a subject for discussion that is appropriate to your perfect will, which you have always demonstrated in your care for the churches of God. 254. To Pelagius, Bishop of Laodicea of ​​Syria 1233 (246) He informs him that about Western affairs and the situation of St. Basil can receive sufficient information from Sanctissimus, who is in Laodicea; asks for his prayers for himself. (Written in 376). May the Lord allow me, in time, to see your true piety myself, and to fulfill what I did not express in the letter in a personal meeting; because I started writing late and I need to make a lot of excuses. since you have a most beloved and reverent brother, co-presbyter Sanctissimus, he will tell you everything about me and about Western affairs. The last ones will please you; but by telling me about the turmoil surrounding me, I will perhaps add a little sadness and care to those that were already in your kind heart. However, it is not useless for you to be sad, since you can appease the Lord, because your anxiety will turn to our benefit; and I know that we will be worthy of help from God, having the assistance of your prayers. And if you pray with me for my deliverance from worries and ask me for some increase in bodily strength, then the Lord will give me success in fulfilling my desire - to come and see your decorum. 255. To Vitus, Bishop of Carrov 1234 (247) He greets him, sending this letter with Presbyter Sanctissimus, returning from the West. (Written in 376) Oh, if only I could write every day to your reverence! For since I have known your love through experience, I have a great desire, firstly, to be with you, and if this is impossible, at least to write to you and receive letters from you, so that I can inform you about my affairs, and I can know your situation. But since it is not what we want, but what the Lord gives, we must accept with gratitude, I thanked the Holy God, which opens up the opportunity for me to write for your reverence, due to the departure of our most beloved and most reverent brother, co-presbyter Sanctissimo, who undertook the great work of 1235 the journey and will tell you in detail everything that he noticed in the West. For this we must thank the Lord and worship Him, so that He can give us the same peace and we can freely accept each other. Greet from me all brotherhood in Christ. Hearing that the Arians burned their monasteries, St. Vasily at first hoped that these monks would resort to him, and then he wanted to write to them and finally fulfills the latter, sending this letter with Presbyter Sanctissimo, in which he consoles them with the hope of a future reward and asks them to pray for the pacification of the Church. (Written in 376) To the most beloved and reverent brethren, co-presbyters 1236 Acacius 1237, Aetius, Paul and Silouan, and deacons Silouan and Lucius, and other monastic brethren - Basil, bishop. Having heard about this severe persecution brought upon you, and that soon after the Passover these people, who had fasted in judgment and destruction (Is. 58:4), came to your tabernacles and committed your labors to fire 1238, preparing for you an abode not made with hands in heaven (cf. 2 Cor. 5:1), and gathering fire for themselves ( 2 Peter 3:7), which they took advantage of to our detriment, I groaned over what had happened, not with condolences for you, brethren (let that not happen), but for these who are so mired in malice that they have stretched out their wickedness to this day. But I expected that all of you would soon flow to a ready refuge, to my humility, and I was in the hope that the Lord would give me rest from continuous torment in your arms and that, having received on this inactive body the beautiful sweat that you exude for the truth, I would have some fellowship in the rewards prepared for you by the Judge of truth. But since this did not occur to you and you did not hope to find any peace from me, I myself wanted to have at least frequent occasions to write to you, so that, like those who encourage fighters with their exclamations, I too could proclaim in letters something to encourage you to continue your good deed. But this also became inconvenient for me for two reasons: firstly, I didn’t know where you live, and secondly, not many of us come to see you. Now the Lord has brought to me his most beloved and most reverent brother, co-presbyter 1239 Sanctissima, through whom I greet your love, and I ask you, who rejoice and are glad for your reward is many in heaven (Matthew 5:12), to pray for us and, since you have boldness before the Lord, cry out to Him without ceasing day and night ( Luke 18:7) to stop this storm in the churches, return pastors to the people and again raise the Church to its inherent dignity. For I am confident that if there is a voice that propitiates the good God, He will not remove His mercy, but along with temptation will give us abundance, so that we can bear it (1 Cor. 10:13). Kiss all the brethren about Christ for me. 257. To the monks oppressed by the Arians 1240 (249) Proves that those who are persecuted, when Christians persecute them, should hope for no less, but a greater reward from God; admonishes not to be disheartened by the fact that bishops have been expelled, some of the clergy have become traitors, and the number of those who are mistaken is very large. (Written in 376) 1. For persecution from those who call themselves Christians, there is a great reward from God What I said to myself when I heard about the temptation to which the enemies of God 1241 subjected you, I considered it appropriate to tell you the same thing in a letter, namely: that in times considered peaceful, you acquired for yourself the bliss prepared for those persecuted for the name of Christ. For if those who do evil bear the pleasant and desirable name [of Christians], then therefore one should not assume that their deeds are not hostile. War with fellow tribesmen, in my opinion, is much more difficult, because it is easier to guard against obvious enemies, but if enemies are among us, then of necessity we must endure all harm. You have been subjected to this too. Your fathers were also persecuted, 1242 but by idolaters; their property was stolen; houses were destroyed, and they themselves were put to flight by those who were clearly hostile to us for the name of Christ. But the persecutors who have now appeared hate us no less than the idolaters, and to the deception of many they bear the name of Christ, so that those persecuted do not even have the consolation of being called confessors. Many, and especially simple people, although they agree that we suffer insults, do not recognize our death as martyrdom for the truth. Why am I sure that the righteous Judge has prepared for you 1243 a greater reward (Matthew 5:12) than for the martyrs of that time, since they received unanimous praise from people and expected rewards from God, but for your merits equal to theirs there is no honor from people, and therefore it is fair that in the next century a greater reward is prepared for you for the labors you have undertaken for the sake of piety. Why do I beg you not to lose heart in sorrows, but to be renewed in love for God and to grow day by day in zeal, knowing that the remnant of piety must be preserved in you, which the Lord, having come, will find on earth (cf. Luke 18:8). And if bishops are expelled from churches, do not let this cause you to hesitate. If traitors were found in the clergy 1244, do not let this weaken your trust in God. For it is not names that save us, but will and true love for Him who created us. Consider that even in the conference the bishops, scribes and elders plotted against our Lord (Mark 14:1), but not many of the people turned out to sincerely accept the teaching; Consider that those who are being saved are not many, but God’s elect (Matthew 22:14). Therefore, do not let the multitude of the people, agitated like water in the sea by the winds, frighten you. For even if one is saved, like Lot in Sodom (Gen. 19), he must maintain sound judgment, having unshakable trust in Christ, because the Lord will not forsake His saints (Ps. 36:25). Kiss from me all the brotherhood of Christ. Sincerely pray for my poor soul. 258. To Bishop Epiphanius 1245 (250) He thanks Epiphanius for the letters, for the brothers sent, for his participation in ending the discord between the brothers on Olivet, finds it difficult to be their reconciliator, but informs him that he wrote to Palladius and Innocent about his disagreement with adding anything to the Nicene Creed, except for the doctrine of the Holy Spirit; about the Antioch affair he writes that he has always been and will be in communication with Meletius, that communication with him was also desirable for St. Athanasius, that he never had contact with Peacock, not because of his unworthiness, but because of Meletius’s impeccability; asks Epiphanius to stop this discord and teach the Antiochian brethren the need to confess the three Hypostases; concludes the letter with the information he has about the Magusean tribe. (Written around 377) 1. The impoverishment of Christian love The letters received from your honor apparently refute the idea that it has already been fulfilled among us, which, according to the prophecy of the Lord, has long been expected, but is now confirmed by actual experience, namely: that because of the increase of iniquity, the love of many runs out (cf. Matt. 24:12). For this proof of love is truly important, that, firstly, you remember me, a person so small and worthless, and then, to visit me, you send brothers who are worthy to be the bearers of peace messages. And this is always less likely to be seen when everyone looks at everyone suspiciously. Nowhere is there sympathy 1246, nowhere is there compassion, there is no brotherly tear for a brother in need. Neither persecution for the truth, nor national lamentation in churches, nor the great number of disasters surrounding us can move us to care for each other; On the contrary, we mock our failures, we irritate our wounds, we support the attacks of heretics, who, apparently, adhere to the same way of thinking 1247 and, although agreeing on the most important things, in one thing we are completely separated from each other. Therefore, how can one not marvel at a man who, in such a state of affairs, reveals pure and unflattering love for his neighbor and, through such a breadth of sea and land 1248 separating us physically, serves us with all possible care for our souls. 2. I also marveled at the fact that you accepted with grief the discord of the brothers on Olivet and wished for them to become somewhat closer to each other. But since it was not hidden from you that it was invented by some 1249 and caused unrest in the brotherhood, but you also took care of this, I praised you for this too. But I did not recognize it as consistent with your prudence that you leave the correction of such a matter to me, a man who is not led by the grace of God, because I live in sins, not in a word that has acquired any power, because I voluntarily abandoned vain teachings, and have not yet acquired the proper skill in the dogmas of truth. So, I have already written to our beloved brethren on Olivet - Palladius 1250, our fellow countryman, and Innocent 1251, originally from Italy, in response to what they wrote, that to the Nicene Confession of Faith we cannot add anything, even the briefest, except doxology to the Holy Spirit; because our fathers briefly mentioned this member of the faith for the reason that the question had not yet arisen about this. The dogmas about the incarnation (ἐνανϑϱώπησις) of the Lord added to this confession, because they are deeper than my understanding, I did not touch upon with research and did not accept, knowing that if we once pervert the simplicity of faith, we will not find an end to the speeches, but contradictions will lead us further and further - and we will confuse simple souls with alien innovations. 3. Antiochian division As for the Church of Antioch - I mean like-minded with us - the Lord will allow us to see it once come into unity! For she is in danger of most likely heeding the slander of the enemy, who is angry with her because the name of Christians was established there for the first time (Acts 11:26). And just as heresy is separated there from Orthodoxy, so Orthodoxy is divided within itself 1252. But just as the most venerable Bishop Meletius was the first to boldly stand for the truth and fight a good deed during the time of Constantius, and my church was in communion with him, loving him especially for his strong and unwavering opposition, then I, by the grace of God, remain in communion with him to this day and will remain, if this pleases God. For the most blessed Pope Athanasius, having arrived from Alexandria, greatly desired that he should establish communication with Meletius, but, due to the maliciousness of the advisers, their union (which it would have been better not to have been) was postponed until another time. I have not yet begun to communicate with any of those who came up subsequently, not considering them unworthy, but not finding in Meletia anything that would require condemnation. And although I heard a lot about the brethren, I did not believe it, because the accused were not opposed to the accusers, according to what is written: Our law judges a man, unless he hears from him first and understands what he is doing (John 7:51). That is why, most honorable brother, I could not write messages to them until now, and I should not be forced to do so. It would be fitting for your peace-loving intention not to combine one thing and dissolve the other, but to bring what was separated to the unity that already exists. Therefore, first pray, and then beg with all your might, so that, having cast away curiosity from their hearts, they will become closer to each other - both for the return of the Church to its strength, and for the crushing of the arrogance of enemies. But my soul was sufficiently comforted by the addition of your precision to other beautiful and precise reasoning, namely: that it is necessary to confess three Hypostases. Let the Antioch brethren be taught this (and, of course, they have already been taught), because, without a doubt, you will not accept communication with them without taking special precautions in this regard. 4. And the tribe of the Maguseans (which you deigned to point out to me in another place) is numerous among us and scattered throughout almost the entire region, descended from settlers who in ancient times came out of Babylonia. They have their own special customs, without communicating with other people; and it is completely impossible to turn the word to them, because they are caught by the devil according to his own will (2 Tim. 2:26). They have no books, no teachers in dogma, but are brought up following unreasonable customs, and the son borrows wickedness from his father. And on top of this, as everyone can see, they abhor the slaughter of animals as a bad thing, and for their own needs they slaughter animals with the hands of others, they love lawless marriages, they recognize fire as God, and the like. But until now none of the magicians have told me about the genealogy from Abraham, and they claim some Zarnua as their ancestor. I can write nothing more about them to Your Honor. 259. To the monks 1253 Palladius and Innocent 1254 (251) He grieves that he could not instill peace in them, but he is not angry with anyone for this; asks Palladius and Innocent not for frequent visits, but for unceasing prayers for him. (Written around 377) How much I love you, you must conclude by your love for me. And as it is always desirable for me to be a mediator of peace, so, not having success in this, I grieve about this. And how not to mourn? However, I cannot be hostile to anyone for this, knowing that the good of the world has long been stolen from us. If in others there is a reason for disagreement, then may the Lord grant calm to those who cause discord! I do not require frequent visits from you, therefore do not apologize to me for this; for I know that people who have chosen a difficult life and always earn what they need with their own hands cannot be away from home for a long time. But wherever you are, remember us and pray for us, so that we may have peace, at least with ourselves and with God, and so that there is no rebellion in our thoughts. 260. To Optimus 1255, bishop (252) At Optima’s request, she explains the passages of Scripture, namely, what was said about Cain: whoever kills Cain will take revenge seven times (Gen. 4:15), as well as what Lamech said to his wives (Gen. 4:23) and Simeon to Mary (Lk. 2:34, 35). (Written in 377) 1. And at another time I would be pleased to see these wonderful young people, both because of the firmness of their character, exceeding their age, and because of their closeness to your reverence; therefore we can expect something great from them. When I saw them come to me with a letter from you, I doubled my love for them. And when I read your message and saw in it the foresight in reading the Divine Scriptures, then I thanked the Lord and wished good things both to those who delivered such a letter to me, and to the one who wrote it himself, even before them. 2. You asked what the solution is to this very well-known saying, interpreted by everyone in one way or another: whoever kills Cain will take revenge seven times (ἑπτὰ τὰ ἐϰδιϰούμενα παϱαλύσει) (Gen. 4:15). And by this, first of all, you proved to yourself that you exactly follow the rule that Paul gave to Timothy (see 1 Timothy 4:13) (for, obviously, you are attentive to reading), and then to me, an old man who has already become numb from years, and from bodily weakness, and from the multitude of sorrows that have surrounded me in great numbers now and have made my life difficult, and whom you aroused, however, and when I have grown cold, like an animal hiding for the winter, burning in spirit myself, you return to some vigilance and vital activity. So, this saying can be simply understood and take on different meanings. A simpler meaning, which may appear at first glance, is the following: Cain must suffer sevenfold punishment for his sins. For it is not the nature of a righteous Judge to determine retribution of equal for equal; but it is necessary that the one who initiated evil should give it its due in abundance, so that he himself becomes better from punishment, and so that others can become chaste by his example. Consequently, since Cain was determined to suffer a sevenfold punishment for his sins, it is said that what is determined about them by the judgment of God will lead to the end (παϱαλύσει) whoever kills him. This is the meaning that appears in this place upon first reading! 3. The septenary of remission of sins But since the minds of hardworking people love to explore the depths, you ask: how is justice satisfied by sevenfold and what is avenged here (τὰ ἐϰδιϰούμενα) - are these seven sins, or even though there is one sin, but there are seven punishments for one sin? Scripture always defines the number of remission of sins as a sevenfold number. It is said: if my brother sins against me, will I forgive him sevenfold? – Peter asks the Lord. And here is the Lord’s answer: I do not tell you up to seven times, but up to seventy times seven (Matthew 18:21, 22). The Lord did not move on to another number, but, having repeatedly taken the sevenfold one, set the limit of remission in it. And after seven years the Jew was freed from slavery (Deut. 15:12); seven weeks of years constituted the jubilee famous in antiquity (see Lev. 25:10), in which the earth was sabbathed, and there was forgiveness of debts, liberation from slavery, and, as it were, a new life was restored in a new order, and the old one received a certain type of end in a sevenfold number. And these are the essence of the images of this age, which flows for us in a seven-day cycle and in which for less serious sins, according to the humane care of the good Lord, punishments are imposed, so as not to subject us to torment in an endless age. So, sevenfold - according to affinity with this world; because lovers of peace must suffer harm from the very thing for which they decided to be vicious. And by the word avenged (τὰ ἐϰδιϰούμενα) if you understand the sins of Cain, you will find seven of them, or the punishments imposed on him by the Judge, then in this case you will not err in understanding. In what Cain ventured, the first sin was envy, due to the preference of Abel; the second is the deception with which he addressed his brother, saying to him: let's go to the field (Gen. 4:8); third - murder, increase in evil; the fourth is fratricide, the highest degree of evil; fifth - that Cain became the first murderer, leaving a bad example for the world; sixth – resentment because he made his parents cry; the seventh - that he lied to God, for to the question: where is Abel, your brother? - He answered: I don’t know (Gen. 4:9). So, the seven guilts that demand vengeance were avenged by killing Cain. For when the Lord said: Cursed is the earth, even though it opened its mouth, accept the blood of your brother, and: You will be groaning and trembling on the earth (Gen. 4:11, 12), and Cain says: If you drive me out of the earth this day, and I hide from Your presence, and I will be groaning and trembling on the earth, and everyone who finds me will kill me, then The Lord answers this: not like this: whoever kills Cain will be avenged seven times (Gen. 4:15). Cain thought that anyone could attack him; because he has no security on earth (since the whole earth is cursed for him) and he is deprived of God’s help (since God is angry with him for murder), and since there is no protection left for him either from earth or from heaven, he says: it will be that whoever finds me will kill me. The Word exposes his mistake, saying: not like this, - that is, you will not be killed; because death is gain for those who are punished, freeing them from sorrows. On the contrary, you will be left in the world for a long time, so that the punishments will be commensurate with what your sins deserve. since the word avenged (τὸ ἐϰδιϰούμενον) is understood in two ways - both as a sin for which vengeance is carried out, and as a type of punishment by which vengeance is carried out - then let’s see whether the one who committed an evil deed was subjected to torture up to seven generations? 4. The seven sins of Cain are counted above; Now we ask: are there seven punishments imposed on Cain? And we answer this like this. After the Lord’s question: where is Abel, your brother? - proposed not in order to find out, but in order to give Cain an opportunity to repent, the humane Lord added explanatory words to these words. For when Cain denied, he immediately denounced him, saying: The voice of your brother’s blood cries out to Me (Gen. 4:10). Therefore, the question is: where is Abel, your brother? - gave Cain an opportunity to recognize sin, rather than serve God for knowledge of the matter. For if Cain did not have God’s supervision over him, then he would have had an excuse to say that he was abandoned and that no opportunity was given to him to repent; but now a doctor has appeared to him so that the weak may resort to him, and he not only hides his scab, but adds a new ulcer, adding a lie to the murder: we don’t know. Food is my brother's guardian? (Gen.4:9). From here, count the punishments. “Cursed is the earth for your sake” 1256 - the first punishment; you work the earth (Gen. 4:12) - this is the second punishment, because some hidden necessity is imposed on him, forcing him to cultivate the land, so that it is impossible for him to calm down, even if he wanted to, but he will always complain about the land hostile to him, which he made cursed for himself, desecrated it with brotherly blood. So you make land. A severe punishment is to spend time with haters, to live together with the enemy, with an irreconcilable enemy: you work the land, that is, using effort in agricultural labors, you will never have rest, day and night without leaving work, but having a hidden necessity that forces you to do things more demanding than some unmerciful master. And he will not exert his strength (Gen. 4:12). If work without rest produced any fruit, then the work itself would serve as torment for those who are constantly toiling 1257 and getting tired. But since work has no rest, and weariness over the earth is fruitless (because it will not give strength), then here is the third punishment - fruitlessness of labor. You will be groaning and shaking on the ground. To the previous three he added two new punishments - incessant groaning and shaking of the body, because the members do not have the support of strength. because he used his bodily strength poorly, his strength was taken away; why he hesitates and comes into shock, cannot freely bring bread to his lips or raise drink; because the evil hand, after a criminal act, is no longer allowed to serve the body’s own and necessary needs. Here is another punishment that Cain himself revealed, saying: if you drive me out of the earth now, I will hide from Your presence (cf. Gen. 4:14). What does it mean: if you drive me out of the earth? Here’s what: “if you deprive me of the benefits that the land provides”; because he was not resettled to another place, but only became alien to earthly blessings. And I will hide from Your face. Separation from God is the most severe punishment for the right-minded. And it will be, he says, whoever finds me will kill me (Gen. 4:14). Draws a conclusion based on previous punishments. “If I am driven out of the earth, if I hide from Your face, it remains for whoever kills me.” What about the Lord? Not like that, but he put a sign on it. Here is the seventh punishment, namely: the punishment does not remain hidden, but is proclaimed to everyone with a clear sign that this is who the perpetrator of criminal deeds is! For for those who reason sensibly, the heaviest punishment is shame (αἰσχύνη); it is known that it will also be at the Judgment; because some will be resurrected to eternal life, and others to shame and eternal reproach (Dan.12:2). 5. Another related question follows, namely: what do Lamech’s words spoken to the wives mean: for he killed a man for my plague, and a young man for my sore, for he will avenge himself from Cain in a week, and from Lamech in seventy weeks (Gen. 4:23–24)? Some think that Cain was killed by Lamech and Cain's life lasted until this generation, so that the time of punishment would be longer. But this is not true. For Lamech, apparently, committed two murders, which he himself recounts. He killed the husband, and the young man, the husband with an ulcer, and the young man with a scab. Therefore, one thing is an ulcer, and another is a scab; another is a husband, and another is a young man. For he will take vengeance from Cain in a week, and from Lamech in seventy weeks. “It is right for me to suffer four hundred and ninety punishments, if God’s judgment on Cain is righteous, that he should suffer seven punishments. For just as he had learned to kill from no one else, he had never seen what punishment a murderer bears; and before my eyes there was this groaning and shaking and the greatness of the wrath of God; however, I was not disciplined by example, and therefore I am worthy to suffer four hundred and ninety punishments.” Some others turned to the following understanding, which does not agree with church teaching: seven generations passed from Cain to the flood, and execution befell the whole earth, because the overflow of sin was great. And the sin of Lamech, for its healing, needs not a flood, but the very One who takes away the sin of the world (John 1:29). Therefore, count the generations from Adam to the coming of Christ - and you will find, according to the genealogy of Luke (see Luke 3:23-38), that the Lord was born in the seventy-seventh succession. So, this is what I researched to the best of my ability, while much that could have been included in the study was left by me so that the word would not extend beyond the limits of writing. But even small seeds are enough for your prudence; for it is said: give wine to the wise, and he will be wise (Proverbs 9:9) and: having received a word, the wise will praise it and add it to it (cf. Sir. 21:18). 6. But Simeon’s words to Mary do not contain anything complex 1258 or deep. For I bless Simeon, and I speak to Mary His mother: Behold, this One is appointed for the fall and for the rising of many in Israel, and is to be reproached as a sign: and a weapon will pierce your very soul: so that the thoughts of many hearts may be revealed (Luke 2:34, 35). In this case, I was amazed that, having passed over the previous expressions as clear, you proposed a question about this one thing: a weapon will pierce your very soul. But to me this, as one and the same lies in the fall and in the uprising, and what does the sign mean, it seems no less difficult than the last one: how will the weapon pass through the soul of Mary? Therefore, I think that the Lord is for us to fall and rise, not in the sense that some fall and others rise, but in the sense that the worst falls in us and the best rises, because the appearance of the Lord 1259 destroys carnal passions and awakens spiritual qualities. For example, when Paul says: “When I am weak, then I am strong” (2 Cor. 12:10), he is both weak and strong, but is weak in the flesh and strong in the spirit. Likewise, the Lord does not give the opportunity for some to fall as much as for others to rise; because those who fall fall from an upright position, always crawling on the ground with the serpent to follow. Therefore, there is nowhere for him to fall, as if he had already been overthrown by unbelief. Why is the first good deed for one who has fallen into sin to fall and die, and then to come to life in righteousness and rise; but both are given to us by faith 1260 in Christ. Let the worst fall so that the best may have the opportunity to rise. If fornication does not fall, chastity will not rise; If unreason is not crushed, the rational will not flourish in us. This is the sense in which the Lord is for the fall and for the rising of many. 8. The sign is debatable. It is known that the cross itself is called a sign in Scripture. For it is said: Moses put the serpent on the banner (Num. 21:8), that is, on the cross. A sign indicates something unusual and inconspicuous 1261; the simple see it only, but those who delve into the meaning with their minds comprehend the meaning. So, since those who argue about the incarnation of the Lord do not cease, some claim that the Lord took upon Himself a body, and others that His coming was incorporeal; some say that He had a passive body, and others say that He performed the House of God in the body with some ghost; some recognize the earthly body, while others recognize the heavenly body; Some teach that he had pre-eternal existence, and others that he received the beginning from Mary - then for this reason He is a sign. 9. He calls the testing word 1262 a weapon, which is judgmental by thought, passing through to the division of the soul and spirit 1263, members and marrow (cf. Heb. 4:12). So, since during the suffering of the Lord every soul was subjected to some kind of struggle, according to the word of the Lord, who said: you will all be offended because of Me (Matthew 26:31), then Simeon also prophesies about Mary herself; when [she] stands before the cross, sees what is happening, hears what is spoken, then, after the testimony of Gabriel, after the ineffable knowledge of the Divine Conception, after the great testimony of miracles, “and in your soul,” says Simeon, some unrest will occur. For the Lord had to taste death for everyone and, having become a propitiatory sacrifice for the world, make everyone righteous by His blood (cf. John 11:6). Therefore, you yourself, who have been taught from above about the Lord, will be touched by some struggle.” And this is a weapon. For let the thoughts of many hearts be revealed. It makes it clear that, behind the temptation at the cross of Christ, both in the disciples and in Mary herself, some kind of healing from the Lord will most likely occur, confirming their hearts in faith in Him. So we see that Peter, after he was tempted, clung more firmly to faith in Christ. Therefore human weakness is exposed, so that the strength of the Lord may be revealed. 261. To residents of Sozopol 1264 (253) Since in Sozopol some taught that Christ had heavenly flesh, and human passions were transferred to the Divinity itself, 1265, then, rejecting these false teachings, he proves that the suffering of Christ would have been useless for us if He had not accepted the same flesh as us, and that Christ accepted only natural sufferings, and not those caused to us by a vicious life. (Written around 377) 1. I read your letter, most honorable brethren, which you wrote about your affairs, and I thanked the Lord that you accepted me as an accomplice of care to take care of what is necessary for you and worth your zeal; but I groaned when I heard that, in addition to the confusion caused in the churches by the Arians, and in addition to their perversion of the teachings of faith, some other new interpretations appeared among you, which, as you wrote to me, plunges the brethren into great anxiety, because these people, under the guise of teachings borrowed from Scripture, introduce [something] new and unusual for the ears of the faithful. For it is written by you that there are some among you who overthrow, as much as it depends on them, the saving Economy 1266 of our Lord Jesus Christ and turn into nothing the grace of the great mystery (cf. 2 Tim. 3:16), which had been kept silent for centuries and revealed in His own times, when the Lord, having accomplished everything that the care of the human race required, finally gave us His own coming. For He helped His creation first through the patriarchs, whose lives served as models and rules for those wishing to follow in the footsteps of the saints and, with the same zeal as they, strive to do good deeds; then he gave the Law to help, teaching it through the Angels by the hand of Moses (cf. Gal. 3:19), and then he sent prophets who foretold the salvation that was to come (Acts 3:18), judges, kings, righteous people, who did mighty things by a secret hand (Ex. 17:16). After all this, in the last days He Himself appeared in the flesh, born of a woman, being under the law, that He might redeem those under the law, that we might receive sonship (Gal. 4:4-5). 2. So, if there was no coming of the Lord in the flesh, then the Redeemer did not give the price of death for us and did not put an end to the kingdom of death. For if there had been something else that was possessed by death, and another that had been received by the Lord, then death would not have ceased its actions, the sufferings of the God-bearing flesh would not have served for our benefit, the Lord would not have killed sin in the flesh (Rom. 8:3); We who died 1267 in Adam would not have been quickened by Christ (1 Cor. 15:22); what had fallen would not have been recreated, what had been overthrown would not have been restored, what had been alienated from Him by the deception of the serpent would not have been appropriated to God 1268. For all this is ruined by those who claim that the Lord came having a heavenly body. What was the Holy Virgin needed for if the God-bearing 1269 flesh was not received from the confusion of Adam? Who is so daring that, with false words of wisdom and the testimony of Scripture, he now again began to renew the long-silent teaching of Valentine 1270? For this ungodly doctrine of imaginary things is not new (δόϰησις), but was begun long ago by the foolish Valentinus, who tore [out of context] several sayings from the apostle and constructed for himself an ungodly false doctrine, saying that the Lord took [only] the form of a servant (Phil. 2:8), and not the servant himself, that He was born in the likeness of man, and not man himself. accepted by Him. These people, it seems, are saying something close to this, about whom you should complain as causing new turmoil among you. 3. Suffering of the flesh and suffering of the soul Natural suffering and vicious suffering Death is sacrificed by the Divine, sin is destroyed by the righteousness of Christ And to assert that human passions transfer to the Divine itself does not show people who maintain consistency in their thoughts and know that the suffering of the flesh is different, the suffering of the animate flesh is different, and the soul acting in the body is different. So, it is common for the flesh to be cut, diminish and decay, and again, it is common for animate flesh to become tired, feel pain, hunger, thirst, and indulge in sleep, and the soul acting in the body is characterized by sadness, anxiety, worries, and the like. Of these sufferings, some are natural and necessary for a living being, while others are brought on by bad will due to the disorder of life and lack of exercise in virtue. From this it is clear that the Lord took upon Himself natural suffering in confirmation of a true, and not a dreamy, incarnation; and no matter how much suffering is produced by vices and desecrates the purity of our life, He rejected them as unworthy of the most pure Divinity. Therefore it is said that He was born in the likeness of the flesh of sin (Rom. 8:3), - not in the likeness of the flesh itself, as it seems to them, but in the likeness of the flesh of sin; why, although He took on our flesh with its natural sufferings, He did not commit sin (1 Pet. 2:22). But just as death, which was transmitted to us in the flesh by Adam, was sacrificed by the Divinity, so sin was destroyed by the righteousness that is in Christ Jesus; why in the resurrection we will receive flesh, neither subject to death nor subject to sin (Rom. 5:12, 17). These, brethren, are the sacraments of the Church; Here are the legends of the fathers. I declare to every person who fears the Lord and awaits the Judgment of God not to get carried away by various teachings. Anyone who teaches differently and does not approach the sound teachings of the faith, but, having rejected the words of the Spirit, places his own teaching above the dogmas of the Gospel, beware of such. May the Lord allow us to come together someday, so that during a personal meeting we can make up for what was not included in my letter. For out of many things I have written to you a little, not wanting to go beyond the limits of the letter and at the same time being confident that a short reminder is enough for those who fear the Lord. 262. To Urvicius, monk (254) Urvikia asks to write to him more often and without excuses and also notifies who among them holds a sound faith; denounces those who, having reached St. Basil rumors teach that during the incarnation the Divinity turned into flesh 1271, and advises Urvicius to subject such wickedness to church correction. (Written around 377) 1. You did well in writing to me, because you showed in this a considerable fruit of love, and always do so. Don’t think that you need excuses when you write to me. For we understand ourselves and know that by nature every person is equal in honor with everyone, and our advantages are not in gender, not in the abundance of property, not in the structure of the body, but in the fear of God 1272. Therefore, what prevents you from succeeding more in the fear of the Lord, having it more than us? So, write to me constantly and let me know what your brotherhood is like and who behaves sensibly in your church, so that I know who to write to and who to rely on. Since I hear that there are people among you who distort the right dogma about the incarnation of the Lord with false assumptions, I beg them, through your love, to leave behind that absurd opinion that others told me they have, namely: that God Himself turned into flesh and did not accept Adam’s confusion from the Virgin Mary, but through His own Divinity was transformed into material nature. 2. This absurd doctrine is very easy to refute. But since blasphemy is obvious by itself, I think that for one who fears the Lord, one reminder is enough. For if he has turned, then he has changed. But let us not dare to say or think this, because God said: I am, and I do not change (cf. Mal.3:6). Moreover, what benefit is it to us to become human if it is not our body, united with the Divine, that has overcome the power of death? It was not through the transformation of Himself that He composed His own body, which occurred in Him as if from the thickening of the Divine nature. And how could the immense Divinity be contained in the volume of a small body, if only the entire nature of the Only Begotten was transformed? But I don’t think that anyone, having intelligence and acquiring the fear of God, suffers from this illness. Indifference to heresy and boldness in Christ But since the rumor reached me that some of those who are in your love are subject to this weakness of mind, I considered it necessary not just to make a greeting, but to include in my message something that can edify the souls of those who fear the Lord. Therefore, I ask you to subject this to church correction and avoid communication with heretics, knowing that indifference in this destroys our boldness in Christ. 263. To the western 1273 (255) On behalf of the Eastern Churches, thanks for the messages of comfort and for the elders sent; asks to continue not to leave with his visits or at least letters; since the Eastern Churches are not harmed so much by the obvious Arians as by those who hide their malice under a plausible appearance, he finds it necessary to announce the latter by name to all the churches and make this announcement on behalf of the Western ones; after this Eustathius describes the impermanence; lists the errors of Apollinaris and accuses Peacock of accepting the followers of the Markelovs into communication; finally, he concludes with a request to make a decree on the admission to communication only of those who renounce their errors and on the excommunication of those who are stubborn. (Written in 377) 1. May the Lord our God, in whom we have placed our hope, grant each of you as much grace to achieve what we hope for, as you yourself have filled our hearts with joy and with your letters, which you sent to us with our beloved co-presbyters 1274, and with your compassion for our sorrows, which, according to the above-mentioned elders, you had for us as clothed in the womb of compassion (Col. 3:12). For although our wounds remain the same, it nevertheless gives us some relief that there are ready doctors who, if given the time, are able to quickly heal our illnesses. Therefore again 1275 we greet and ask you through your beloved, if the Lord gives you the opportunity to go to us, do not delay your visit; because visiting the sick is required by one of the most important commandments. If the Good God and the All-Wise Steward of our life observes this mercy until another time, then at least write to us what is fitting for you to write for the comfort of the oppressed and for the restoration of the contrite (2 Cor. 1:4). For there have already been many contritions for the Church and our sorrow for them is great, and we do not expect help from anywhere else, unless the Lord sends us healing through you, who sincerely work for Him. 2. The insolence and shamelessness of the Arian heresy, having clearly been torn away from the Body of the Church, remains in its own error and does not harm us much, because the wickedness of the Arians is obvious to everyone. But those who have put on sheep’s clothing show a friendly and meek appearance, but inwardly they mercilessly torment the flock of Christ and, since they have left us (cf. 1 John 2:19), they conveniently communicate harm to the simple-minded, those are grievous for us and difficult to guard against. And we wish that your exactness would inform all the churches in the East about them, so that they either, having entered on the right path, sincerely belonged to us, or, remaining in their corruption, they alone concluded harm, not being able to transmit their illness to those approaching them in careless communication. It is necessary to mention them by name, so that you yourself have information about who is causing trouble among us, and announce this in our churches. For our word is suspicious to many - is it because of our private strife that we think badly of them, and the further you live from them, the more trustworthy you have among the people, not to mention the fact that in caring for the oppressed the grace of God assists you. If many agree to define the same thing, then it is clear that the multitude of participants in the definition will dispose everyone to unquestioningly accept the definition itself. So, one of those who cause us great sorrow is Eustathius from Sebaste, which is in Lesser Armenia; He, who had long ago studied with Arius, and while he was flourishing in Alexandria, laid down crafty blasphemies against the Only Begotten, following Arius, and, being considered among his most sincere disciples, when he returned to his fatherland and the most blessed Bishop of Caesarea Hermogenes condemned him for his evil faith, he gave a confession of sound faith. And thus, having accepted ordination from him, after his death he immediately turned to Eusebius of Constantinople, who himself, no less than anyone else, defended the evil Arian teaching. Then, expelled from there for some reason, when he came to his compatriots, he again justified himself, hiding his evil wisdom, but in words showing some correctness of faith. And having accidentally reached the episcopacy, immediately at the Council that they held in Ancyra in 1276, he found himself writing a curse on the dogma of consubstantiality. From here he came to Seleucia, and with like-minded people he did a deed that is known to everyone 1277. And in Constantinople he again agreed to everything that was proposed by the heretics. Thus, having been removed from the bishopric, after his preliminary deposition in Meletinus 1278, he came up with a journey to you as a means of recovery. What was proposed to him by His Beatitude Bishop Liverius 1279, and to which he himself agreed, we do not know, except that he brought a message about his restoration and, having presented it to the Council in Tiana, was actually restored to his former place. He is now ruining the faith for which he was accepted, is in agreement with those who curse the dogma of consubstantiality, and has become the leader of the Doukhobor heresy. So, since this gives him the opportunity to cause harm to the churches and he uses the freedom that you gave him to seduce many, it is necessary that from now on the matter should be corrected and that you write to the churches on what conditions he was accepted and why, having now changed, he turns into nothing the mercy shown to him by the fathers who were then. 4. Apollinaris of Laodicea Second after him is Apollinaris; and he does no small harm to the churches. For with the ability to write easily, having a tongue ready to speak freely about any subject, he filled the universe with his writings, not heeding the reproach of him who says: “He was kept in making many books” (Eccl. 12:12). And in many ways, without a doubt, just as he made many mistakes (for is it possible to avoid sin through verbosity? - cf. Proverbs 10:19), so he also has theological reasoning, based not on evidence from Scripture, but on human principles 1280; He has discussions about the resurrection, put together fabulously, or, better to say, in a Jewish way, in which he says that we will again return to the service under the law, again we will be circumcised, keep the Sabbath, abstain from food, offer sacrifices to God and worship in the Temple of Jerusalem, and, in short, from Christians we will become completely Jews. What could be funnier than this? Or rather, what could be more alien than this to the teaching of the Gospel? Then the essay on the Incarnation caused so much confusion in the brotherhood that not many of those who read this essay retain the original imprint of piety; many, having heeded the innovations, turned to questions and controversial studies about these useless sayings. Whether the peacock is subject to any reproach for his ordination, you can tell for yourself. But he upsets us with his inclination towards the teachings of Marcellus and the fact that he allows his followers to communicate with him without discrimination. You, most honorable brethren, know that Marcellus’s teaching turns all our hope into nothing, confessing the Son not in His own Hypostasis, but as manifested and again returned to Him from whom He came, and about the Comforter, not allowing Him to have His own independence; Therefore, whoever recognizes this heresy as alien to Christianity and calls it distorted Judaism will not sin. We ask you to take charge of this. And you will do this if you deign to write to all the churches in the East that those who distort the teaching, if they correct themselves, will be accepted into fellowship, and if they want to stubbornly remain with their innovations, they will be excommunicated from the churches. Whether we should have subjected this to general consideration in a joint meeting with your prudence, we ourselves do not know. But since time does not allow this and it is harmful to delay, because the harm they cause takes root, then, out of necessity, we sent the brethren so that, by bringing to your attention what was left unsaid in the letter, they would prompt your reverence to give the churches of God the required help. 264. To Barsa, bishop of Edessa, in exile 1281 (256) When the opportunity arises to write with Domnin and his companions, Varsa greets and asks to pray for the Church, so that the Lord will give her peace, if only the time of retreat is near. (Written around 377) To the truly God-loving and worthy Bishop Varsa of all respect and reverence, Vasily wishes to rejoice in the Lord. When the most sincere brothers Domnin and others went to your reverence, I willingly took advantage of this opportunity to write to you, and through them I greet you, praying to Holy God to keep me in this life until I am worthy to see you and enjoy the gifts that are in you. Just pray, I ask you, that the Lord will not completely betray us to the enemies of the Cross of Christ, but will preserve His churches until the time of peace, which, when He will return to us, is known only to Him, the Righteous Judge. For he will return and will not leave us at all. But just as the Israelites determined a seventy-year captivity to punish them for their sins, so He, the Almighty, perhaps, having betrayed us for a certain time, will someday call us back and restore us to the former world, unless the apostasy is already close and what is happening now does not serve as a precursor to the coming of the Antichrist. But no matter what happens, pray that the Good One will either take away sorrows or keep us unstumbling in sorrows. Through you I kiss the entire congregation who were worthy to be in your presence. All who are with me welcome your reverence. Healthy, well-behaved and praying for me, may you be preserved for the Church of God by the grace of the Holy One! 265. Eulogius, Alexander and Arpokration, bishops of Egypt in exile 1282 (257) He thanks God that through these confessors He provides for the salvation of those with whom [they are] in exile; praises their zeal for Orthodoxy, which prompted St. Vasily send this letter to them with Deacon Elpidius; approves of them for not being deceived by the false thinking of Apollinaris, and on this occasion lists his wicked teachings about the Holy Trinity, about the Incarnation, about promises; complains that these confessors accepted the disciples of Marcellus into communion with the Church, without the consent of the Western and Eastern churches; wants to know the conditions under which they were accepted. (Written in 377) 1. In everything we find the great Economy of the good God for His Church; therefore, what is apparently regrettable and happens to us completely against our will, for the benefit of many, is structured by the impenetrable wisdom of God and the unexplored judgments of God’s truth. So, having raised your love from Egypt and brought it into the middle of Palestine, the Lord settled here, following the example of ancient Israel, whom through captivity he brought into the land of Assyria and through the journey of the saints he extinguished idolatry there. So now we find the same thing, reasoning that the Lord, making visible your slavery for piety, just as through exile he opened the field for blessed exploits, so also to those who see your good will, he gave clear examples for improving salvation. Therefore, when, by the grace of God, I recognized your rightness in the faith, I also learned your solicitude for brotherhood and that you do not lightly and with negligence what is generally useful and necessary for salvation, but prefer everything that can only contribute to the building of churches, then I decided that it would be fair to join your good part and through this letter to enter into an alliance with your reverence. And for this reason I sent to you my beloved brother and co-servant Elpidius, so that I could bring the letter, and together I could tell you what you will not learn from the letter. 2. Especially in the desire for an alliance with you, I was confirmed by hearing about the zeal of your piety for Orthodoxy, so that neither the multitude of writings nor the variety of false thinking shook the firmness of your heart, but as you became acquainted with the innovators who teach contrary to the apostolic dogmas, you did not agree to keep in silence the harm they were causing. For indeed, in all those who seek the peace of the Lord, I find great sorrow because of all kinds of innovations made by Apollinaris of Laodicea, who saddens me all the more because at first, apparently, he belonged to us. To endure something from an obvious enemy, no matter how painful it may be, is still bearable in some way for the sufferer, as it is written: if the enemy reviled me, I would suffer the same (Ps. 54:13). But to experience any harm from a person who is unanimous and close to you is completely unbearable, it is impossible to console yourself with anything. From whom we expected to be an advocate in the truth (3 John 1:8), we now find him putting many obstacles for those who are being saved, because he entertains their minds and diverts them from the correctness of dogmas. For in his deeds what kind of insolence and passion was not allowed? And what’s not brave and dangerous in his words? Wasn’t the whole Church divided into parts, especially when envoys were sent from him 1283 to the churches governed by the Orthodox to cause schisms and form some kind of special gathering? Isn’t the great piety of the mystery exposed to ridicule (cf. 1 Tim. 3:16), when bishops walk without people and clergy, bear one empty name and can do nothing to advance the gospel (Phil. 1:12) of peace and salvation? Are his discussions about God not filled with wicked teachings, because in these writings he now resumes the ancient wickedness of the superstitious Sabellius? If what the Sebastians are distributing at their hands was not composed by enemies, but in reality is his work, then he did not leave the opportunity to surpass him in wickedness, claiming that he is one and the same Father, Son and Spirit, offering other still dark and wicked speeches, which I do not even agree to accept in my hearing, wanting not to have any part with those who utter such words. Didn't he bring into unity the doctrine of the incarnation? Has not the saving Economy of our Lord become doubtful for many due to his dirty and obscure questions about the incarnation? To collect all this and expose it to reproof requires a long and long word. Who weakened and distorted and turned into nothing what was said about the promises to such an extent, as was done by his fable? He dared to interpret the blessed hope provided to those who lived according to the Gospel of Christ (Col. 1:5-6) so basely and rudely that it turned into women's fables (cf. 1 Tim. 4:7) and Jewish legends (see Titus 1:14). Again, the restoration of the church is promised, the observance of the subordinate service, and again the representative bishop after the true bishop (see Heb. 3:1; 9:11), the sacrifice 1284 for sins after the Lamb of God, who takes away the sin of the world (John 1:29), private baptisms after a single Baptism (Eph. 4:5), the ashes of the 1285 sprinkling of the Church, through faith in Christ I have no filthiness or vice, or anything from such (Eph.5:27), cleansing from leprosy after liberation from suffering in the resurrection, an offering of jealousy (Numbers 5:18), where they neither marry nor commit violence, the showbread after the Bread that came down from heaven (John 6:32) - burning lamps after the true Light (John 1:9), one in a word, if now the law of commandments has been abolished by the teachings (cf. Eph. 2:15), then it is clear that then the teachings of Christ will be replaced by legal regulations. At this, shame and confusion covered our faces, and heavy sadness filled our hearts. Why do I beg you, as knowledgeable doctors who know how to meekly admonish those who resist, to try to bring him to church deanery and instill in him contempt for verbose writings 1286, because he himself confirmed the word of the parable that it is impossible to avoid sin from verbosity (see Proverbs 10:19). Firmly offer him the dogmas of Orthodoxy, so that his correction becomes obvious and his repentance becomes known to his brethren. It would be fair to remind your reverence about the followers of Marcellus 1287 so as not to make any imprudent and easy decision about them. But since Marcellus left the Church for the sake of wicked teachings, those who follow him must then be accepted into fellowship when they condemn this heresy, so that those who enter into an alliance with me through your mediation will be accepted by the whole brotherhood. For now considerable sorrow has seized many when they heard that you entered into communication with those who came to your honor and admitted them to church communion. Meanwhile, you should have known that, by the grace of God, you are not alone in the East, but have many on your side who defend the Orthodoxy of the fathers who set forth the pious dogma of faith in Nicea, and that in the West everyone agrees with you and with us - we, having received from them a list of confessions of faith, keep with us, following their sound teaching. So, it was necessary for us to certify everyone who is in unity with you, so that your cause would be even more confirmed by the consent of many, and the world would not be upset when, with the acceptance of some, others retreat. And thus it was fitting for you 1288 to think thoroughly and calmly about matters that are important for all the churches in the universe. For he is not worthy of praise who quickly gives any definition, on the contrary, he who firmly and unshakably establishes rules for each case, so that his opinion, and at a later time, being examined, turns out to be worthy of approval - he is pleasing to God and people as the one who arranges his words in judgment (Ps. 112:5). This is what I said before your reverence, as much as the limits of the letter through which I conducted the conversation with you allowed me. May the Lord grant us someday to be together, so that, together with you, having arranged everything for the reconciliation of the churches of God, together with you we will receive the reward that the righteous Judge has prepared for the faithful and wise stewards (Luke 12:42)! And now, in the meantime, deign to send me the conditions under which you received the followers of Marcellus, knowing that although you yourself took all the precautions, you should not leave such a thing to yourself alone, but it is necessary that those in communication with you both in the West and in the East agree to their restoration. 266. To Peter, Bishop of Alexandria 1289 (258) He apologizes for not notifying him of the confessors’ act; because I am accustomed to indifferently seeing troubles not only from enemies of the faith, but also from fellow believers; informs that he wrote to them about what was necessary; thanks Peter that, having corrected this matter, he brings to his attention that, while awaiting his decision, he has not yet given an answer to the Galatians, whom he hopes to bring into the Church; expresses his indignation that Dorotheus did not observe meekness in dealing with them, and his grief that Meletius and Eusebius are counted among the Arians, and proves that reconciliation with them will be useful for the entire Church. (Written in 377) 1. It was wonderful and how befitting of a spiritual brother who learned true love from the Lord that you attacked me for not bringing everything here, both important and unimportant, to your attention. For you have the responsibility to take care of our affairs, and I have the responsibility to inform your love about what is happening with us. But know, most honorable and beloved brother to me, that continuous sorrows and this strong storm, which is now shaking the church, make me no longer pay attention to what is happening. Just as knocking becomes a habit for those whose ears are constantly struck by it in the forge, so I, by the continuity of strange news, am finally accustomed to hear any unusual thing with an unconfused and undaunted heart. Therefore, what has long been plotted against the Church by the Arians, no matter how many such plans are, no matter how important they are and no matter how much they are talked about in the whole universe, all this is bearable for me, because they become obvious enemies and opponents of the teaching of truth, and I marvel at the Arians when they do not do what is usual for them, and not when they dare to do something important and reckless against piety. It saddens me and confuses me what like-minded people of the same faith are doing to us. However, this, since it happens often and constantly amazes my ears, does not seem strange to me. Why was I myself not touched by the recent disturbances and did not disturb your ears, partly knowing that rumor would automatically bring the news of what had happened, partly waiting for others to become messengers of the unpleasant, and moreover, finding it indecent to be angry at such actions, as if indignant at the fact that they despised me. However, to those who did this, I wrote properly, begging them that, since the local brethren fell into some dissent, they would not deviate from love, but expect correction from those who, according to church rights, can heal offenses. And since you have already accomplished this, wonderfully and out of duty, having moved to such a deed, I praised you and thanked the Lord that you have preserved the remnant of the ancient deanery and that the Church did not lose its strength during my persecution, because they were not persecuted with me and ruled. Therefore, having been repeatedly troubled by the Galatians, I could not yet answer them, awaiting your judgments. And now, if the Lord grants and they want to listen to me patiently, I hope to bring these people to the Church, not being reproached as if I myself had separated from the Marcellians, but having made them members of the Body of the Church of Christ, so that this bad reproach brought on by heresy would be destroyed by their joining me and I myself would not suffer the shame of being attached to them. 2. But Brother Dorotheus upset me, who, as you yourself wrote, did not talk very pleasantly and meekly with your decorum 1290. And I attribute this to the difficult circumstances. For, apparently, I am not successful in anything due to my sins, if the most zealous of the brethren do not turn out to be meek and capable of the services assigned to them, not fulfilling everything according to my 1291 desires. Returning, he recounted to me his conversation with your honor in the presence of the most honorable Bishop Damasus and saddened me by saying that my most God-loving brethren, my co-servants Meletius and Eusebius, are numbered among the followers of Arius. But even if nothing else confirmed their Orthodoxy, then at least the attacks on them by the Arians for those who think sensibly serve as an important proof of their rightness. And your reverence obliges you to unite with them in love and fellowship in suffering for Christ. Be sure, most venerable one, that there is no such saying in Orthodoxy that these men would not preach with all boldness, with God as a witness and in my presence. And I would not have accepted fellowship with them for even one hour if I had found them lame in their faith. But if you like, let’s leave the past and make some beginning to the world for the future. For we all have a need for each other, like members connected with each other by mutual communication, and we especially have a need now that the Eastern churches look at us 1292 and in your 1293 unanimity they will find support and confirmation for themselves; and if they find out that you have any suspicion of each other, they will weaken and give up their hands in confrontation with the opponents of the faith. 267. To Barsa, bishop of Edessa, in exile 1294 (259) Both by illness and church affairs, being kept from meeting with Varsa, he greets him with this letter and sends with it some gifts; asks Varsa to pray for him and for the church and not to be upset that St. Vasily, being busy with business, does not observe everything required by decency, and rarely writes, and perhaps not all of Vasily’s letters reach Varsa. (Written at the end of 377 or at the beginning of 378) According to the disposition that I have for your piety, I myself wanted to come to you, kiss your true love and glorify the Lord, who was magnified in you and made your honorable old age known in the universe to all who fear Him. But since a serious bodily illness overcomes me, countless worries about the churches lie on me, and I cannot control myself so freely to go where I want and see whom I want, then with this letter I quench my desire to enjoy your kindness and ask your high reverence to pray for me and for the Church, so that the Lord will allow me to pass through the remaining days or hours of my wandering without stumbling (1 Pet. 1:17 ) and granted me to see the world of His churches and hear both about your other co-servants and associates, what I wish for them, and about you yourself, that your people day and night ask the Lord for righteousness (Ps. 4:2). Know that although I did not write often and how much I had to write, I nevertheless wrote for your piety. But perhaps my greetings could not be preserved by those brethren to whom I entrusted the delivery of the letter. Now, when I waited for our people to go to your honor, I willingly handed them letters and sent something that they deigned to accept without pride from my humility and bless me in imitation of the patriarch Isaac (cf. Gen. 27:27). And if, being busy with business, when my mind is immersed in many worries, I did not observe decency in anything, then do not blame me for this and do not be upset, but imitate your perfection in everything, so that I, like everyone else, enjoy your virtue. May you be given to me and the Church of God to those who are healthy, well-intentioned in the Lord and pray for me! 268. To Eusebius, living in exile 1295 (260) Thanks God for preserving Eusebius's life amid the surrounding dangers; expresses hope for the return of Eusebius through church prayers; after the news received about him from Deacon Livaniya, he awaits new notifications, if not from someone else, then from the returning presbyter Paul; explains that nothing was given to this Paul for fear that the road was covered with robbers and fugitives; Once silence is restored, he promises to send someone from among his own. (Written in 378) And in our time the Lord has shown that He does not abandon His saints (Josh. 1:5), having overshadowed the life of your reverence with His great and strong hand. For we find in this almost a similarity to how a saint, unharmed, remains in the belly of a whale (Jon. 2) and he who fears the Lord does not suffer harm in great fire (Dan. 20:50), because the Lord also preserved your godliness unharmed, when, as I hear, war surrounded us on all sides. And oh that Almighty God would subsequently preserve this much-desired spectacle for me while I am still alive, or at least for others awaiting your return as their own salvation! For I am confident that the Lover of Mankind, looking at the tears of the churches and the sighs with which they sigh for you, will preserve you for the world while He extends mercy to those who ask Him day and night. So, what was done against you before the arrival of our beloved brother and fellow servant Libanius, I learned enough from him during the journey; and regarding what happened during this time, I need to be notified. For I hear that during this period of time great and severe calamities befell these places, about which, if possible, as soon as possible, and otherwise, at least from our most reverent brother, co-presbyter Paul, upon his return, I would like to hear what we wish, namely: that your life remains unharmed and safe. Since it was heard that the whole road was filled with robbers and fugitives, I was afraid to give anything into the hands of my brother, lest I become guilty of his death. And if the Lord gives some silence, because I hear about the arrival of the army 1296, I will try to send one of my own to visit you and notify me in detail about everything that is happening with you. 269. To the wife of the military leader Arintheus. Consolation (261) She consoles her in the death of her husband with a reminder of the common human fate, a presentation of the great merits of her husband in this life and his bliss in the future, as one who was honored before his death to receive Holy Baptism on her advice and diligence, and finally with the hope of a reward for patience. (Written in 378) 1. Given your position, it would be decent and in accordance with my duty for me to be with you and take part in what happened to you. For in this way I would assuage my own sorrow, and before your honesty I would fulfill the duty of a comforter. Since my body does not tolerate long journeys, I begin a conversation with you in a letter, so that no one thinks that what happened to you is completely foreign to me. So, who did not lament about this man? Who has such a heart of stone that he would not shed a hot tear for it? I was mostly filled with this sadness when I imagined what kind of respect he showed to me and how much he patronized the churches of God in general. But, however, I also reasoned that, being a man and having fulfilled his duties in this life, at the appropriate time he was taken again by God, the manager of our affairs. I also ask your prudence, having thought about this, to calmly accept what has befallen you and, as much as possible, to endure the misfortune with patience 1297. True, the circumstances themselves are enough to soften your heart and give room to reason; however, your strong love for your husband and kindness towards everyone makes me fear that, due to the simplicity of your morals, you, deeply wounded by grief, will not indulge in grief. Therefore, as always, the teaching of Scripture is useful, so much more so in such circumstances. Therefore, remember the judgment of Him who created us, according to which all of us who come from the earth return again to the earth (Gen. 3:19); and there is no one so great that he is inaccessible to this destruction. 2. I also agree that this wonderful man was beautiful and great, that his spiritual valor was equal to his physical strength, that both could not be greater; however, he was a man and died like Adam, like Abel, like Noah, like Abraham, like Moses and like everyone else, whomever you name among those who participate in the same nature. Therefore, let us not complain that it is taken from us; but since we previously lived together with him, let us give thanks for this to Him who combined. For the loss of your husband is something common for you with other wives, but I think that none of the wives can equally boast [with you] of marriage. For indeed our Creator created this man as an example for human nature; why all eyes were turned to him - everyone glorified his deeds; painters and sculptors were not able to depict him as they should; and historical writers, telling about his military exploits, seem incredible, like telling fables. Therefore, many did not agree to believe the rumor that this deplorable news brought, and did not at all admit that Arintheus had died. However, he suffered the same thing that would follow with the sky, and with the sun, and with the earth (Ps. 101:26-27). He departs from us, having put a glorious end to his life, not bent by old age, without conceding anything from his celebrity; as great as he was in this life, so great in the future; from real brilliance he did not suffer any loss in expected glory; because just before his departure from life, he washed away all spiritual defilement in the wash of rebirth (Titus 3:5) 1298. And since in this you yourself were his guardian and accomplice, then draw from this the greatest consolation for you and from the present turn your soul to care for the future, so that you too, for your good deeds, will receive the same resting place as him. Spare the elderly mother, spare the young daughter, for whom you alone remain a consolation. Be an example of courage for other wives; So, die away your grief, so that you too can drive out sorrows from your heart and so that sadness does not consume you. In any case, keep in mind the great reward of patience, which our Lord Jesus Christ promised as a reward for what was done in life (Matthew 25:34). 270. Without inscription. About the kidnapping of a girl 1299 (262) He reprimands the presbyter that he did not prosecute the kidnapper, and orders that the kidnapped girl, having been found, be returned to her parents, that the predator be declared excommunicated and deprived of communication in prayer, that each of those who contributed to the kidnapping, along with his entire household, be not allowed to communicate in prayer for three years, that all residents of the village that sheltered the kidnapped girl be subjected to the same punishment. (Written after 374) It is very sad for me to find out that you were not indignant at the prohibited act, and were not able to judge that kidnapping is a violation of the laws of society, violence to human life and an insult to free people. For I know that if everyone adhered to such thoughts, then there would have been no obstacle to driving out the habit of this evil from our fatherland long ago. So, in this case, be inspired by Christian zeal, arm yourself against the crime, as you should, and take away the girl, wherever you find him, using every effort and return him to the parents, and deprive the kidnapper himself of communication in prayers and declare excommunicated also those who helped him, according to the decree I made even before 1300, deprive everyone and his entire household of communication in prayers for three years. And the village that received the kidnapped woman hid her and even held her by force, without excluding any of its inhabitants, also excommunicate her from communication in prayers, so that everyone would learn to drive away the kidnapper, like a snake or some other animal as a common enemy, to drive away from themselves, and to provide protection to the offended. 271. To Eusebius, friend, letter of recommendation for Cyriacus presbyter (263) He expresses regret that he did not find this fellow student in the city to which he arrived in his wake; presents him to the attention of one blameless and close presbyter, Kyriak. (Written in the last years of the life of St. Basil 1301.) Soon after your departure and even arriving in the city following your footsteps, how much I was saddened by the fact that I did not find you, is it necessary to talk about this to you, such a person whom you have no need for words, but know from experience; because I myself suffered similar failures. For how dear it was for me to see and embrace Eusebius, excellent in everything, and again return in memory to my youth and remember those days when we had the same shelter, and the same hearth, and the same mentor, when rest, and occupation, and luxury, and poverty - we shared everything equally among ourselves. How dearly do you think I valued the fact that I would renew all this in my memory when I met you, and, having thrown off this heavy old age, again, apparently, from an old man I would become young? But I am not given the opportunity to enjoy this. However, the opportunity to talk with your learning through a letter and thus, if possible, console yourself has not been taken away; because I met the most venerable co-presbyter Cyriacus 1302, whom I am ashamed to praise and make close to you through your mediation; for they may think that I am taking on an unnecessary task, presenting to you your own priority property. But since I must be a witness of the truth (John 18:37) and spiritually united with me, give what is best to me, then, although I believe that you also know the blameless priesthood of this man, nevertheless, for my part, I confirm the same, having the information that even those who lay hands on everyone and do not fear the Lord do not attack him in anything. And even if there was something from them, in that case this person would not become unworthy. Even those whom the enemies of the Lord attack, they strengthen them in their degree rather than take away from them any of the grace of the Spirit that abides in them. However, as I said, nothing has been invented against this man. So, both for your own benefit and to please me, deign to look at him as a blameless presbyter, who remains in unity with me and deserves all respect. 272. To Sophronius 1303, master (264) Knowing through Deacon Aktiak that Sophronius, having heeded the slander against St. Vasily, is angry with him, expresses surprise that he listens to flatterers, and testifies to himself that from childhood to old age he did not prefer Sophronius to anyone, and therefore could not prefer Imitius to him, that in the Memnonian case he did not go against Sophronius at all, and, retelling what he said on this matter, asks to put aside suspicion and consider Vasily’s goodwill towards himself above any slander. (Written in the last years of St. Basil’s life.) 1. Deacon Aktiak informed me that some have aroused grief in you against me with their slander, as if I were not friendly towards your honesty. But I was not surprised that such a husband was accompanied by flatterers. For very strong people are usually rendered such low services; Others, due to a lack of their own good qualities with which they could make themselves famous, enter into favor through the discovery of the shortcomings of others. And just as rust in wheat is an aphid that originates in the wheat itself, so almost affection that creeps into friendship is destructive for friendship itself. Therefore, as I said, I was not surprised that others, like bumblebees around the hives, buzz in your brilliant and wonderful house. But it seemed to me very surprising and completely unexpected that you, a man especially known for his sedate disposition, agreed to turn both ears to them and accept slander against me, who, from a young age to this old age, having loved many people, has, as far as I know, preferred no one in friendship to your perfection. For, even if reason did not convince me to love you, with such perfections of yours, the habit acquired from childhood would be enough to tie me to your soul. And you know how strong the skill is in friendship. If I do not show anything corresponding to such an arrangement, then excuse my weakness. And you yourself, as proof of my goodwill, will, of course, demand from me not deeds, but only will, the desire for the best for you. And God forbid you ever get to the point where you need good deeds from such small people as me! 2. Therefore, how could I say anything or act contrary to you in the matter of Memnon? For the deacon told me this. How would you prefer the wealth of Imitius, a man who squanders his property to such an extent, to your friendship? But there is no truth in all this; I didn't say or do anything contrary to you. And those who tell lies were perhaps given a reason by what I said to some of those who started the noise, namely: “If this person has decided to carry out his intention, then whether he makes noise or not, what he wants will certainly happen - even though you speak, even though you are silent. If he changes his mind, then do not interfere with the honorable name of my friend and, under the guise of zeal for your 1304 patron, do not try to gain any benefit for yourself by instilling fear and threats.” I did not say anything to the testator himself, either personally or through others, about this matter, neither important nor unimportant. 3. And you should not believe this if you do not consider me a completely desperate person who does not value this great sin - a lie. On the contrary, in this matter, completely leave suspicion on me, and in everything else, put my affection towards you above slander, imitating Alexander 1305, who, having received a letter about the enemy’s malicious intent, since at that very time he took the medicine in his hands to drink it, not only did not believe the slanderer, but at the same time he read the letter and drank the medicine. For I think of placing myself no lower than any of those who have become famous for their friendship; because I was never exposed as having sinned against friendship, and moreover, I accepted from God the commandment of love (John 13:34), which makes me your debtor not only by common human nature, but also because I recognize you as a benefactor, both, in particular, to myself and to the fatherland. He asks for Er, a man from whom he has already seen a lot of good things. (Written towards the end of St. Basil’s life.) Absolutely confident that your honor loves me and considers what concerns me to be your own, my most respected brother Er, whom I call my brother not because of any acquaintance with him, but because of the most perfect friendly disposition, beyond which nothing can be, I submit to your incomparable justice and ask you to look favorably on him and, if possible, provide him with protection, whatever your high mind will require, so that for many benefits, which I have already received from you, I could include this benefit as well. 274. To Imerius, master (266) Ere asks for the same. (Written at the same time as the previous letter.) You yourself know better than anyone that my friendship and habit for the most venerable brother Er began in childhood and, by the grace of God, was preserved until old age; That is why the Lord gave me the love of your highness from the same time when Er gave us the opportunity to mutually get to know each other. So, since he needs your protection, I ask and implore you, as having yielded to the long-standing favor towards me, so having heeded the present need, to take such part in his affairs that he does not need any other protection, but returns to me, having fulfilled everything as desired, and I could count this among the many benefits that I received from you, in comparison with which I do not find, and therefore I cannot wish for myself another most important and more relevant to me. By your kindness towards our most venerable brother Eru, you forestalled my requests and were better towards him than I wished, both by the abundance of honors that you showed him, and by your patronage in any case. However, since I cannot remain silent about his case, I ask your incomparable honor and, out of mercy, to add zeal to me about this man and let him go to his fatherland unscathed by enemy slander; because now he is not safe from the arrows of envy and many are plotting to disturb his peace. We will find one indestructible defense against them, if you deign to cover this person with your hand. 276. To Armatius the Elder 1306 (268) He asks not to be angry with his son, who, having left paganism, became a Christian, but to marvel at the nobility of his spirit, with which he placed service to the true God above serving false gods and pleasing his father. (Written in the last years of St. Basil’s life.) The law common to all people recognizes the elders as fathers common to all, and our Christian law actually places us, the elders, in the rank of parents for such. Therefore, do not think that I am doing unnecessary things and asking for unnecessary things when I intercede with you for your own son. I consider it fair that you demand obedience from him in everything else, because both according to the natural law and according to the civil law by which we are governed, he is physically subordinate to you. But one must think about the soul that, being from God, it is subordinate to another and is obliged to repay to God a debt that is preferable to any other debt. So, since he preferred our Christian, true God to your gods, many and revered in material images, then do not be angry with him, but rather marvel at the nobility of the soul, which put above fear and pleasing the Father to seek unity with God in His true knowledge and in a virtuous life. Let nature itself, the friendliness towards everyone and the meekness of his disposition touch you, and do not be at all upset by his actions. Of course, you will not despise my request, or, better to say, the request I propose from your city, which, both out of love for you and because it wishes you everything beautiful, imagines that it sees you as a Christian. They were so pleased by the rumor that suddenly spread throughout the city! 277. To Maxim Scholastic (269) Having heard from Theoteknos that Maxim, who came from a noble family, entered the life of the Gospel and is practicing virtue, he proves to him that this is the only desired good, because it is constant; everything else that people recognize as good is more deceptive than a sleepy dream. (Written towards the end of St. Basil’s life.) The only desired good The beautiful and kind Theotekn told me about your honesty and aroused in me the desire to meet you, clearly describing in words the appearance of your soul, and inflamed in me such a love for you that, if old age had not burdened me, if the illness that had grown with me had not held me back, then nothing would have held me back from being with you. And indeed, it is no small gain, having passed from a great house and a noble family to the life of the Gospel, to bridle youth with reason, enslave carnal passions to the mind and be guided by humility, to which a Christian is obliged, who reasons about himself, as he should, where he comes from and where he is going (see John 8:14); because the understanding of [one’s own human] nature reduces the arrogance of the soul, expels from it all pride and arrogance, in a word, makes a disciple of the Lord, who said: learn from Me, for I am meek and lowly in heart (Matthew 11:29). For indeed, dear son, one constant good is desirable and praiseworthy. And this is an honor with God. Humanity is more intangible than a shadow, more deceptive than sleepy dreams. For youth passes faster than spring flowers, and bodily beauty fades either from illness or from time; wealth is unfaithful, fame is fickle 1307 ; The very pursuits of the arts are successful only for the duration of real life. And what is most desired by everyone - art in words - is pleasing only to the ear. The exercise of virtue is a precious asset for the one who has, and the most pleasant sight 1308 for the one who sees. By taking care of this, you will make yourself worthy of the blessings prepared by the Lord. And how to achieve an understanding of the beautiful and how to preserve what you have acquired, it would be necessary to talk about this longer than the purpose of this word allows. And now it occurred to me to say this to you only because I heard it from brother Theoteknos, to whom I wish to always speak the truth, especially when it comes to you, so that the Lord may be more glorified in you, who from an alien root bears the valuable fruits of piety. 278. To Valerian 1309 (270) Having repeatedly deceived himself in the hope of meeting Valerian, he asks him in a letter not to put himself at the trouble of coming to him. (Written during the episcopacy.) I wanted to see your honor while I was still in Orphanin 1310. For I expected that, being in Korsageni 1311, you would not be too lazy to come to me when I had a Council in Attagen. But since this Council did not take place, I would like to see you on the mountain. And there again the proximity of Evis 1312 supported the hope of a meeting. But since both of them failed, I decided to write so that you would deign to see me, which would fulfill your duty; because you, a young man, will come to the old man and together during a meeting you will receive some advice from me, since you have business with some in Caesarea that requires my mediation to be carried out. So, if it’s not too much trouble, don’t be lazy to see me. 279. To Modest, prefect 1313 (271) He asks him for one Tian resident. (Written during the episcopacy.) Although many will bring letters from me to your honor, I conclude from the abundance of honor you show me that many letters will not cause any disturbance to your generosity. That’s why I willingly gave this letter to this brother, knowing that he too will receive everything he wants, and I will be considered among your benefactors, providing opportunities for good deeds to your good will. So, the matter for which he needs your protection, he himself will tell you, if you deign to look at him with a favorable eye and give him enough courage to open his mouth before your high and incomparable power. And I present my business in the letter, namely: that I consider what was done for him to be my own acquisition, especially since for this purpose he actually came to me from Tiana 1314, with the confidence that it would be a great benefit for him if, instead of a request, he presented my letter. Why, so that he is not deceived in his hope, and I enjoy the usual honor, and your zeal for good deeds is satisfied - and in this case, I ask you to accept him favorably and include him among those closest to you. 280. To Modest, prefect (272) He asks for one person close to him, whom he had instead of a son. (Written during the episcopacy.) Although there is a lot of courage in presenting my requests to such a person in letters, the respect that you previously showed me does not give room for timidity in my heart, and I dare to write about people close to me in kind and worthy of respect for the honesty of their morals. So the one who handed you this letter of mine is to me the same as a son. And since he needs only your favor in order to achieve what he wants, then deign to accept my letter, which the above-mentioned will present to you instead of a request, and give him the opportunity to recount his business and talk with people who are able to assist him, so that by your order he quickly receives what he wants and I can boast that, by the grace of God, I have such a patron who considers those close to me to be his own petitioners who directly resort to him. 281. To Modest, prefect (273) He asks to relieve Elladius from the post of tax equalizer. (Written during the episcopacy.) I remember the great honor you showed me, namely: that, above all else, you gave me the courage to write to your majesty. Therefore, I use this gift and enjoy the most philanthropic mercy, at the same time enjoying myself by talking with such a man, and giving you the opportunity to honor me with your answers. Since I have already asked your condescension for my comrade Elladius the elder, so that, having removed from him the position of tax equalizer, I would allow him to take care of the affairs of our fatherland, and I received some favorable permission from you, then I renew the same request and ask you to send an order to the head of the region to rid him of this troublesome matter. He invites him to the memory of the holy martyrs, wittily reprimanding that [he] who was not invited complains, and the invited one does not come. (Written during the episcopacy.) If you are not invited, you complain, but if you are invited, you do not obey. From the latter it is clear that your first remark was made in vain. For you probably would not have come if you had been invited then. So, obey the inviter now and do not be unjust next time, knowing that guilt attached to guilt serves as confirmation of it, and the latter makes the accusation of the former more reliable. I ask you to never disdain me. If you abhor me, then it is unfair to neglect the martyrs, whom you are invited to commemorate with us. So, do this, firstly, to please both me and them; if this is not pleasing to you, then at least to please those worthy of preferential honor 1315. Gives her hope for a date during the meeting; interprets to her the meaning of her dream. (Written during the episcopacy.) I hope to find a convenient day for a meeting after those meetings that I intend to schedule in the mountainous side. And without service at the meeting, I don’t see any other time for a meeting, unless the Lord arranges something beyond my expectations. And you can conclude this from your own deeds. For if your nobility has so many worries when taking care of one house, then how many things do you think I have to do every day? And your dream, I think, shows more perfectly that you need to take some care of your spiritual vision and heal that eye with which we see God. Finding admonition in the Divine Scriptures in order to see what is due to you, you will not need either me or anyone else, because the Holy Spirit will give you sufficient advice and guidance for what is useful. 284. To the tax collector, about monastics 1316 (276) Asks to free the monks from taxes 1317. (Written during the episcopacy.) Although I think that your honor has adopted some kind of rule regarding monastics and I do not need to ask for special mercy for them, but it will be enough for them if, along with everyone else, there is love for them, however, reasoning that I also have the responsibility to take care, if possible, of such people, I am writing to your perfect prudence, asking you to free from taxes those who have long ago renounced the world and killed their bodies; why they are not able to provide any benefit to society either with property or with bodily service. For if they live according to a vow, then they have neither property nor body; the former is squandered on behalf of the poor, and the latter is crushed by fasting and prayer. But I know that you will respect those who lead such a life more than anyone else and you will want to have them as your helpers, so that with their gospel life they will appease the Lord. Sending this letter to the manager of church estates, he asks to exempt the latter from excessive taxes. (Written during the episcopacy.) He who cares about the Church and has in his hands the care of property is himself the one presenting you with this letter, beloved son 1318. Deign to allow him to freely speak out what he will report to your decency, and pay attention to what he will assure you of, so that at least from now on the Church can resume its strength and get rid of this many-headed hydra 1319. For such is the property of the poor that we will always look for a person who would take it upon himself, because the Church spends more 1320 than it receives any year from estates 1321. 286. To the warden of prisons (278) He lets him know that the trial of thieves taken from the church belongs to the bishop and that this official is unfairly arrogating the right to detain them. (Written during the episcopacy.) Since at this meeting several people were captured unscrupulously and contrary to the Lord's commandment (Exodus 20:15), who stole inexpensive clothes from the poor, who should have been dressed rather than once, and although they were captured by those who were entrusted with the care of church deanery, you thought that you, as a civil official, should have detained these people, therefore I wrote to you, bequeathing that when crimes are committed in churches, then proper correction is left to us, and the judges should not be bothered with this. Therefore, the things they stole, which are listed in the inventory that you have and compiled in the general presence of everyone, I ordered to take; and others to save until they come for them, and others to give to those who appeared, and to turn the kidnappers to the true path through the admonition and inspiration of the Lord (Eph. 6:4). And I hope that in the name of God I will make them better in the future. For although corporal punishment does not result from the verdict of the courts, as far as we know, the terrible judgments of the Lord often turn out to be effective. If you want to report this to the committee 1322, then I rely so much on my rights, and on the rightness of this person, that I suggest you do as you wish. One worthless person is excommunicated with his entire family from fellowship in prayer. (Written during the episcopacy.) Dealing with this man is very difficult. For I don’t know how to influence his temper, so resourceful and, as one can conclude from what is visible, desperate. For he who is called to court does not obey; and if he does appear, then he has such an abundance of words and oaths that it becomes desirable to part with him as soon as possible. It often happened to see that he lays his blame on his accusers. In a word, no one living on earth has a natural disposition as incomprehensible and susceptible to vice as this man, as can be seen in him from a few experiences. Why do you ask me and do not convince yourself to endure his untruths like the wrath of heaven? But so as not to be defiled by your fellowship in sins, let him and the whole house be excommunicated from prayers and from all other communication with saints. Maybe he will be felt when everyone avoids him. A person who does not correct himself after being rebuked in front of one, in front of two, even before the whole Church, and excommunicated from fellowship in prayer, is resolutely cast out and prohibited from having any intercourse with him. (Written during the episcopacy.) Those who are not chastened by ordinary punishments and who are not led to repentance by withdrawal from prayers must be dealt with according to the rules given from the Lord. For it is written: if your brother sins, reprove him between you and him: if he does not listen to you, understand something else with you; If he listens below, the commandment of the Church. If the Church disobeys, you will be like a pagan and a publican (Matthew 18:15, 17). This is what happened to this man: he was accused once; convicted of one and another; and the third time before the Church. So, since we forbade him, and he did not accept it, then let him be torn out, and let it be announced to the entire population that he should not be accepted into any fellowship in the affairs of this life, so that when we stop communicating with him, he will completely become the food of the devil (1 Tim. 1:20). 289. Without inscription. About one oppressed woman (281) He explains why he cannot deliver from a civil court a man who, in an inscription exposed to the people, dishonored a virgin who had taken a vow of virginity, and, punished for this according to the laws, resumed his slander. (Written during the episcopacy.) Recognizing that it was an equal sin to leave those who had sinned without punishment, and to exceed the limit in punishment, I, according to my duty, subjected this man to punishment, excommunicating him from church communion, and admonished the offended so that they should not avenge themselves, but leave recompense to the Lord. Therefore, if there was any benefit from my admonitions, I would have forced myself to listen at that time, to act with a living word that inspires much more confidence than letters can convince. But since I heard very difficult reviews, I kept silent then, and now I don’t consider it decent for myself to talk about it. She says: “I gave up my husband, childbirth and the world in order to achieve one thing - to be worthy of praise from God (1 Cor. 7:34) and to earn a good name among people. When a man, who had been accustomed since childhood to bring disorder into houses through his usual shamelessness, one day forcibly entered my house and became known to me only by the fact that he saw me, and I, both from ignorance of his affairs and from some inexperienced modesty, was obviously ashamed to kick him out, then he spread his wickedness and insults to such an extent that he filled the whole city with blasphemous speeches about me and disgraced me. me in the inscription, publicly displayed on the church porch for all the people to see. And, having experienced some troubles for himself according to the laws, he began the same thing again and resumed his blasphemies. Once again the squares, the schools, the spectacles, and the houses of the people who receive him because of their similarity in life are filled with speeches about me. And the consequence of this shame was that they don’t know me from the best side, as they should; because everyone has denounced me as a woman of dissolute character 1323.” “Moreover,” she says, “these blasphemies are pleasant to some, because people naturally like reproachful speeches; others, although they are verbally indignant, nevertheless do not show pity towards me; some are confident that the reproaches are fair, others remain in doubt, hearing his many oaths. But no one will take pity; In the full sense, I now feel my loneliness and mourn for myself, having no brother, no friend, no relative, no slave, no free, not even a single person who would feel sorry for me. And it’s clear that I’m the most unfortunate person in the city, where those who abhor vice are so rare, where they don’t think that an insult done to another will eventually affect them themselves.” Having uttered these and even much more touching words to me with copious tears, she left, not leaving me without reproaches that I, who should have felt sorry for her as a father, remain indifferent to such evil and philosophize in the grief of others, “because,” she said, “you are ordering me not to despise the loss of property, not to endure physical labor, but to lose a good opinion of myself, which will be the loss.” general loss of the clergy." Judge for yourself, my wonderful one, what now, to please you, should I say to her in response to these words, who have made it a rule for myself not to hand over those who have done evil to the civil authorities, but not to deliver those who have been handed over; because the apostle said long ago that in evil deeds they should fear the prince: he does not bear the sword in vain, says the apostle (Rom. 13:4). Therefore, both to hand over is not humane, and to deliver will be a sign that I am giving a reason to offend. But perhaps the start of the matter will for some reason be postponed until my personal arrival, and then I will prove that there is no benefit for me from others disobeying me. 290. To Nectarius 1324 (282) Explains how the election of chorebishops should be carried out. (Written during the episcopacy.) I wish many blessings to those who arouse your honorability to continuous conversation with me through letters. Do not think that I am saying this out of habit, but, on the contrary, with true affection I highly value your word. For what is more precious to me than Nectarius, who has been known to me from childhood for his most beautiful side, and now has achieved such fame through virtues of all kinds? Therefore, for me, the kindest of all my friends is those who deliver your letters to me. As for the election of leaders in the districts, although I do something to please people, or to bow to requests, or to yield to fear, I will not do so in this case, because I will not be a steward, but an innkeeper, if I exchange the gift of God for human affection. But although the votes given are given by people who, no matter what they testify, testify by their outward appearance, the choice of those who are most capable is left by our humility to the One who knows the secrets of the heart - nevertheless, without a doubt, it is better for everyone, at the time when he gives testimony, to refrain from zeal and all discord (which happens when a testimony is given about one of our neighbors), and to pray to God so that something useful is not hidden. For in this case, we will not blame a person for this or that ending of the matter, but we will give thanks to God for what has happened. But if this is done from human species, then it is not done, but only imitation and does not reach reality. Consider also that if one tries to take all possible measures to ensure that one’s opinion prevails, it gives rise to considerable danger—some of the errors we may bring upon ourselves over time. For, with the creep of human nature, those from whom you do not expect this can sin in many ways. Moreover, often, having given the most excellent advice to friends in private, we are not angry if we do not convince those who demanded advice; How can we be upset if, where there is not human advice, but God’s judgment, they do not prefer us to God’s judgments? So, if this is given from people, then why should we ask for it, and not everyone take it of itself? If it is given from the Lord, then one must pray and not be angry. And in prayer one should not ask for the fulfillment of one’s own will, but to leave everything to God, who builds what is useful. And may the Holy God remove from your home all experienced knowledge of sorrows and - both to you and to everyone close to you - may he prolong a painless and harmless life in all prosperity! 291. To Timothy, chorebishop (283) Timothy, who previously led an ascetic life and then began to engage in worldly affairs, exhorts him to return to his former kind of life. (Written during the episcopacy.) And to write everything that I think, I find both inappropriate for the length of the letter, and in other respects indecent for a greeting message, but it is almost impossible for me to go through this in silence, because my heart is inflamed against you with just anger. Therefore, I choose the middle: I write about one thing and remain silent about the other. For I intend to scold you, if it is permissible, with friendly freedom. Are you really that Timothy, who, as we know, from childhood showed such zeal for a strict and ascetic life that in this regard they even blamed you for immoderation, having lost sight of taking all measures about what those who approach God should do, you look at what so-and-so thinks about you, you give your life depending on the judgment of others and do not think that you are useless to your friends and ridiculous to your enemies, you are afraid of shame in front of people, like some kind of misfortune, but can’t you imagine that while you are dwelling on this, without noticing it, you are not caring about your former life? It is impossible to have success in both at the same time - both in the affairs of this world and in life according to God. Both the Divine Scriptures, which we have been taught, and nature itself are full of similar examples. And in mental activity it is absolutely impossible to think two thoughts at the same time. And in accepting sensory impressions, it is impossible at the same time to accept and distinguish two voices that reach the ear together, although we have two auditory canals. And the eyes, if they are not both fixed on one visible object, cannot carry out their task exactly. And nature shows us this. And retelling passages from the Scriptures to you is no less funny than, according to the proverb, showing an owl to the Athenians 1325. Therefore, why should we combine the incompatible - the excitement of social life and the exercise of piety? Isn’t it better, moving away from these worries and from having to deal with things both for ourselves and for others, to remain ourselves and what we have long assumed for ourselves as the goal of a reverent life, to confirm it by deed itself and to show those who want to ridicule us that it is not in their power to upset us when they want? This will happen when we show ourselves free from everything that gives rise to ridicule. And that's enough about this. But it is good for us to come together someday and consult more thoroughly about what is good for our souls, so that when the necessary departure [from this world] comes, we will not be caught in worries about vain things. I accepted with pleasure what was sent by your love; it is very pleasant in itself, but the one who sent it gives it many times greater pleasure. Accept favorably when I send you Pontic works - wax candles and fortifying medicines; and now I didn’t have them. Garnier's letter 47 is excluded in this edition as belonging to St. Gregory the Theologian and in the translation of these latter 36th. In the spring of 371; cf. letters 31 and 34 (LCL BL. 1. P. 315). – Ed. The Cappadocians were notorious for their bad temper. Together with the Cretans and Cilicians, they were among the so-called “three worst “c”” (LCL BL. 1. P. 315). – Ed. The Arian Dimophilus was elected bishop to replace the deceased Eudoxius in 370; in 380 he was removed by Emperor Theodosius the Great for refusing to accept the creed of the Council of Nicaea. – Ed. In some manuscripts: “Innocent, Bishop of Rome.” However, this addition is erroneous, since it was not Innocent, but Damasus who was the Pope at that time (see: PG. T. 32. Col. 387). On this basis, some even suggest that this letter does not belong to St. Vasily, and St. John Chrysostom (see: CPG 2900) and addressed to Pope Innocent I (LCL BL. 1. P. 319). – Ed. Wed: St. Ignatius the God-Bearer. Epistle to the Magnesians, 3. - Ed. Bosporius was the bishop of the city of Colonia in the province of Cappadocia II and a close friend of Saints Basil and Gregory the Theologian (LCL BL. 1. P. 321). – Ed. Omian Creed, developed in Nika and adopted at the Acacian Council in Constantinople in 360. Gregory here, most likely, of course, is a bishop. Laodicean, who at the council in Seleucia opposed Acacius, but soon after that changed his mind and took his side (LCL BL. 1. P. 325). – Ed. At the First Ecumenical Council in Nicaea in 325 - Ed. In Greek it is written: Κανονιϰαῖς. Canons were women who devoted themselves entirely to charitable causes. However, they did not take any vows, although they usually lived separately from men in the so-called konovia (dormitories). Marriage was acceptable for them, although not common (LCL BL. 1. P. 327). – Ed. Here and further in TSO: “speech”. – Ed. At the Antioch Councils of 264 and 269. – Ed. Wed: St. Gregory the Theologian. Word 31, 3 // Creations. T. 1. P. 377. – Ed. In TSO: "Culprit". – Ed. More precisely - “identity of the Hypostasis”. – Ed. Literally: “bodily” (σωματιϰαῖς). – Ed. Canonical Commentaries on Letters 53–55, Containing the Rules of St. Basil the Great, made by priest Alexander Zadornov. This letter 53 was included as the 90th canon in the canonical corpus of the Orthodox Church (editions: Rhalles-Potles 4.278–282; PG. T. 32. Col. 396–399). The next one, letter 54, was also included in the corpus as canon 89 (Rhalles–Potles 4.275–277; PG. T. 32. Col. 401–404). In essence, chorebishops are suffragan bishops who helped their “city” bishop rule the flock in the so-called “choir” - the countryside surrounding the city. Chorebiscopes first appeared at the end of the 3rd century in Asia Minor. We find the first mention of them at the Ancyra and Neocaesarea Councils of 314. The hierarchical status of the chorebishops declined between 325 and 451. (i.e., in the interval from the I to the IV Ecumenical Councils), turning them from plenipotentiary bishops subordinate to the metropolitan of the region into presbyters-periodeuts. Already after the First Ecumenical Council, the Sardician Council, with its 6th canon, and the Laodicean Council, with its 57th canon, limited the powers of chorebishops. Within the framework of this trend, the activities of St. Basil, reflected in these two messages to the chorebishops subordinate to him. The small number of bishops in the Pontic region led to the fact that there “the chorepiscopies especially flourished. And when we hear that St. Basil the Great had up to 50 chorebiscopes, it becomes clear that it was in Pontus, where there were 5 times fewer bishops than in Latin Africa, that this deficiency was abundantly balanced by chorebiscopes” (Bolotov V.V. Chorepiscopes and periodeuts // Additions to the “Church Gazette” for 1906, No. 4. P. 149). The institution of chorepiscopes was preserved after the 6th century only among the Monophysites and especially the Nestorians. The analogies often cited in canonical literature between chorebishops and modern vicars, as well as between periodeuts and deans, are not entirely correct. – Ed. We are talking about a formal distinction between simony and emphanism, i.e., a contribution for ordination legitimized by imperial and princely decrees in Byzantium and Ancient Rus'. The difference between emphanism and simony proper is that it concerns only the consecration of a bishop paying a fee in favor of the clergy of his church. So, according to the decree of St. imp. Justinian, the patriarch paid 20 liters of gold, the metropolitan - 100 solidi, bishops - depending on the level of income (Novelellae 123. P. 3). – Ed. Later councils and individual canons of the holy fathers repeatedly returned to this topic. The letters of two Patriarchs of Constantinople, Saints Gennadius (459) and Tarasius (787), completing the collection of canons of the Holy Fathers in the Russian Book of Rules and other canonical collections, are also devoted to this topic. – Ed. The cathedral episcopal city church (ecclesia civitatis) was the only form of organization of the Christian community until the beginning of the 4th century. The increase in the number of Christians outside the city walls led to the emergence of local branches of the cathedral parish. The clergy of such oratoria were temporarily sent by the bishop to perform divine services, but did not have the right to perform baptism, that is, the act of entering the Church, requiring certification by the bishop himself. Only after a special decree from the Emperor. Zenon (454), who gave such local churches (ecclesiae loci) the rights of a legal entity, they turn into an analogue of modern parishes. St. Basil asserts in this letter his rights as the ruling bishop, whose local representatives cannot do anything without the knowledge of the bishop of the capital city of the region. – Ed. The immunity of the clergy in relation to military service extended to the point that bishops were charged with the responsibility of supervising the deployment of troops in camps and city posts. Clerics (except during the reigns of the emperors Theodosius the Younger and Valentinian III) were also exempt from taxes on military expenses. – Ed. The lists of clergy that St. talks about here. Basil, appear already in the time of St. imp. Konstantin. Later St. imp. Justinian “strictly prohibits ordination to the clergy unless the church needs a new cleric. A new cleric can be dedicated only when the available clergy is not enough for liturgical purposes, and not at all when funds for a new cleric are opened up in the church” (Jeromon. Michael. Legislation of the Roman-Byzantine emperors on the external rights and advantages of the Church. Kazan, 1901. P. 101). – Ed. There are two possible translations: “In addition, if others were thus determined to be presbyters after the first year of the indictment” (LCL BL. 1. P. 347). An indict was a period of time lasting 15 years. The first of them began during the reign of Constantine the Great - September 1, 312. Unlike the Olympiads, the indicts themselves were not numbered, only the years within the indict were counted. Thus, the expression used here “after the first indict” actually means “after the first year of indict” (LCL BL. 1. P. 347). Second: “Thus, if after the first consideration of this case it turns out that others were introduced into the clergy by elders.” – Ed. According to other manuscripts: “Gregory, presbyter.” – Ed. This letter constitutes the 88th rule in the canonical collections of rules of St. Basil (published as a rule in the Athenian Syntagma, see: Rhalles-Potles 4.269–274, also in the form of a letter the text is contained in the Patrology of Min, see: PG. T. 32. Col. 401–404). In modern editions and translations (Joannou, CPG 169–72; Courtonne Y. Saint Basile. Lettres I–III (Les belles lettres; Paris, 1957–1966. 1.141–142) ​​the addressee of the letter is called “Prester Gregory.” In this case, St. Vasily is referring to the temptation for those who understand such living within the framework of Roman law, since it could raise suspicion of deductio in domum mariti (entry into the husband's house). Moreover, such an introduction in some cases (the minority of the spouse - D. 23, 2, 4) was not necessarily accompanied by an immediate marriage, which could, in the case of an elderly presbyter, give rise to temptation for others. – Ed. Compare: “The Great Council without exception decreed that neither a bishop, nor a presbyter, nor a deacon, or in general anyone in the clergy, should be allowed to have a woman cohabiting in the house - perhaps a mother, a sister, an aunt, or only such a person who is free from any suspicion” (I Vs. 3). Sinizakts (Greek) or subintroducts (Latin) were women who were invited to the houses of priests in order to look after their household. However, the unrest that soon arose in the Church in connection with this prompted a number of Councils to prohibit such practice. The earliest of these councils was the Council of Elvira in 305 (LCL BL. 1. P. 348). The third rule of the Council of Nicaea, to which St. refers. Basil also prohibits a bishop, presbyter or deacon from having sinizakts. Also, see links: St. Gregory the Theologian. Creations. T. 2. P. 83, 399. – Ed. Perhaps this refers to Deacon Theophrastus, who died shortly after Easter 372 (cf. letter 95) (LCL BL. 1. P. 356). – Ed. That is, to St. Gregory of Nyssa. – Ed. Uncle St. Basil - Gregory stood on the side of some dissatisfied St. Basil of suffragan bishops. To help restore peace between them, St. Gregory of Nyssa went so far as to write several letters on behalf of his uncle (LCL BL. 1. P. 357). – Ed. Perhaps this is the same Anthimus who is mentioned as the bishop of the city of Tyana in letters 120, 121, 122, as well as in letter 210 (LCL BL. 1. P. 359). – Ed. Uncle St. Vasily, Gregory, was a bishop in an unknown see. – Ed. In TSO: “with your love.” – Ed. We are talking about Caesarea in Cappadocia. St. Basil, having been elected to the metropolis of Caesarea, was concerned with enlisting the support of various bishops, and among them his uncle Gregory, who was close to the bishops who were in opposition to St. Basil upon his election (LCL BL. 2. P. 5). – Ed. This probably refers to the opposition to St. Vasily. – Ed. Or “quarrelsomeness,” “passion for argument” (φιλόνειϰον). – Ed. In Greek There is no text for this part of the phrase, although in Lat. translation of PG, as well as in TCO and LCL BL, it is inserted. – Ed. Or “with the family” (πϱὸς τοὺς οἰϰείους). – Ed. Or “the arrival of this man” (Greek: τὴν τοῦ ἀνδϱὸς παϱουσίαν). – Ed. The TSO gives a somewhat free translation of this phrase (Διὸ ϰαὶ ἀντιφϑέγγομαι ἀναγϰαίως εὔχεσϑαι ὑπὲϱ ἡμῶν παϱαϰαλῶν): “Therefore, recognizing the need to respond to your letter...” English translation in LCL BL: “Therefore, I consider it necessary to repeat my request...” (but there was no such request in the previous letter). – Ed. In TSO: “out of ignorance.” – Ed. Or “prescribe”, in some editions: τὰ γϱαφόμενα. – Ed. Or “facts” (Greek: ὑπὸ τῶν ἔϱγων). – Ed. This is the first of six surviving letters written by St. Basil to St. Athanasius of Alexandria. The remaining five (66, 67, 69, 80, 82) are devoted to the much more important topic of the unity of the Church (LCL BL. 2. P. 13). Compare: Homer. Odyssey XIII, 219: ὁ δᾷ ὀδύϱετο πατϱίδα γαῖαν (LCL BL. 2. P. 13); in Russian lane V.V. Veresaeva: “In a cruel longing for the fatherland...”. – Ed. Greek τὰ ἐπιτίμια. – Ed. An allusion to the plagues of Egypt and the death of Pharaoh, described in the book of Exodus. – Ed. Parnassus is a city in northern Cappadocia, on the right bank of the river. Galis (see: LCL BL. 2. P. 16). – Ed. According to the LCL commentary (pp. 16–17), the purpose of this letter was to have the Christians of that city elect an Orthodox bishop for themselves. They did this by electing Gypsis (or Hypsinus) as bishop, whom the Arians expelled in 375, installing Ekdik. See letter 237. – Ed. Wed: Ps.91:15; also Homer. Odyssey XIX, 367–368 (LCL BL. 2. P. 17). – Ed. Lit.: “to rise up for the necessary care of the Church” (Greek πϱὸς τὴν ἀναγϰαίαν πϱόνοιαν τῆς Ἐϰϰλησίας διαναστῆναι). – Ed. From an unknown play by Euripides. For similar sayings, see: Iamvmlich. On the life of Pythagoras 33, 237; Procopius of Gaza. Letter 154; Cicero. On the nature of the gods 1, 44, 121 (LCL BL. 2. P. 18–19). – Ed. In TSO: “caressing.” – Ed. In some manuscripts the name Elladius is read instead of Elpidia. However, in the next letter all manuscripts agree on the name Elpidius. Wed. also letters 77 and 78. It is possible that the same person is mentioned here (LCL BL. 2. P. 19). – Ed. In TSO here and in some other cases it is further referred to as “unflattering”. – Ed. Nothing is known about this Hesychia, except for the information that can be gleaned from this letter, as well as the 72nd (LCL BL. 2. P. 20). – Ed. Terenty is a military leader and dignitary of the Orthodox faith. See letters 99, 214, 216. Letter 105 is addressed to the daughters of Terentius, deaconesses in Samosata (LCL BL. 2. P. 21). – Ed. Written in 371 or, according to Maran, some time before 373, when the hostility between Atharvius and St. Vasily became obvious. Atharvius was the bishop of Neocaesarea (cf. letter 210). Letters 61, 126, 204, 207 and 210 contain information about this conflict and subsequent attempts by St. Basil to restore relations and the warnings of St. Basil Atharvia from the errors of Sabellianism. Tillemon mistakenly considers Atharvius a bishop in Armenia, but he clearly refers to Neocaesarea, since: 1) he is designated as such in some manuscripts of letters to St. Vasily; 2) the character of Atharvius and the circumstances of his life, described in letters 65 and 126, are completely consistent with those described in letters 204, 207 and 210 regarding the unnamed bishop of Neocaesarea; 3) in the acts of the Council of Constantinople in 381, he represents the province in which Neokesarea was the metropolis (LCL BL. 2. P. 22–23). – Ed. In five manuscripts, instead of the word ἡσυχία (“silence”, “silence” in the sense of non-continuation of correspondence), συϰοφαντία is used, which can mean “perversion”, “fraud”, as well as “slander”, “denunciation” (see also: PG. T. 32. Col. 421. Note no. 38). But this accusation is much harsher and does not fit with the further text of the letter. – Ed. In TSO τῆς διαμονῆς is translated as “continuation”. – Ed. This refers to persecution by Valens (LCL BL. 2. P. 25). – Ed. In TSO: “this evil is the war that.” – Ed. In TSO: “ancient”. – Ed. St. Athanasius, being 35 years older than St. Basil, could well remember the peaceful state of the Church before the start of the Arian disputes (LCL BL. 2. P. 27). – Ed. Greek ? τῶν ἑϰασταχοῦ λαῶν ἀϰολουϑούντων αὐτοῖς ἀναντιϱϱήτως. This phrase requires interpretation. According to commentary No. 48 in Min’s edition (PG. T. 32. Col. 423), by “those in power”, in the TSO – “those in power” (ϰϱατούντων) should be understood the Emperor Valens (the same word refers to the emperor in letter 68), and by “them” (αὐτοῖς) - not the authorities, and bishops (Western). The expression “respect” (δυσωπουμένων) can be understood in the sense of “they are afraid of public opinion, afraid of offending what is recognized by the majority of the people.” – Ed. In one of the codices, a note was found in the margins with the following content: “The Great Father also mentions petitions for peace among the sacramental prayers of the Divine Liturgy” (see: LCL BL. 2. P. 30). – Ed. Greek: τῆς παϱὰ τῶν παίδων ὑποφωνήσεως. Perhaps we are talking about cheers or encouraging exclamations at competitions. – Ed. Greek TSO translated as "current fighter". – Ed. This refers to the schism caused by the refusal of the Eustathian or Old Nicene party to recognize St. Meletius of Antioch, Bishop of All Orthodox. After the death of St. Eustathius (c. 360), under whom the Antiochian Church was a stronghold of Orthodoxy, several people were elected in his place who were not suitable for this place, and as a result the church was shaken by schisms. Finally, St. was elected as a “compromise” candidate. Meletius. He was neither a strict Nicene nor an Arian; at the same time, he was highly valued by such Church Fathers as Saints Gregory the Theologian, Gregory of Nyssa, Basil the Great, John Chrysostom and even his opponent, St. Epiphanius of Cyprus. The churches of Rome and Alexandria supported Paulinus, who was uncanonically ordained by Lucifer of Calaris. The East supported St. Meletia. Benedictine editors suggest that the word "rule" (οἰϰονομῆσαι) refers to Paulinus, and St. Vasily insists on removing him from the pulpit. Wed. letter 13 st. Ambrose of Milan, which discusses the same topic; see: PL. T. 2. Col. 425. Note. No. 53 and LCL BL. 2. P. 30–31. For the Antiochene schism, see also: A.I. Sidorov. St. Basil the Great. Life, church service and creations // St. Basil the Great. Creations. T. 1. pp. 35–37. – Ed. In TSO: “recovered.” – Ed. In TSO: “to your great soul.” – Ed. So τὰς μεϱιϰὰς πϱοστασίας is translated into TSO; translated in LCL: factional usurpations of authority, i.e. we are talking about private (party) power divisions in the Church. – Ed. Dorotheos is a deacon of the Antiochian Church, in communion with St. Meletius, who several times delivered letters at the request of St. Vasily (LCL BL. 2. P. 35). – Ed. That is, cut off parts. – Ed. In TSO it is in units. ch.: “with a larger river.” – Ed. The identity of Silouan cannot be precisely established (LCL BL. 2. P. 35). – Ed. For the personality of Meletius and the situation surrounding him, see the footnote to letter 66. Also see the previous letter regarding the characterization of his personality by St. Vasily. – Ed. Euippius was a bishop with an Arian leaning; for the sake of truth St. Vasily considered it necessary to break off communication with him. Wed. letter 128. Eustathius of Sebastia in 360 declared that Ebippius was unworthy of the name of bishop, but in 376 he united with Ebippius and recognized the bishops and presbyters ordained by him. See letters 226, 239, 244, 251 (LCL BL. 2. P. 39). – Ed. In TSO it is erroneous: “Armenians”. – Ed. Perhaps we are talking about Emperor Valens. – Ed. Greek συμπαϱαλήψει πάντως τοὺς ὁμογνώμονας ϰἂν μὴ παϱῶσι; It is not entirely clear from the text what kind of “addition” we are talking about; probably about the signatures or the mention of their names in letters as unanimous. – Ed. In TSO συνδϱομήν τινα is mistakenly translated “cut off”. – Ed. Arian bishops, headed by Euippius. – Ed. Lit.: “sacred fullness” (ἀπὸ τοῦ ἱεϱοῦ πληϱώματος). – Ed. In TSO it is unclear - “Arminian Cathedral”. Historical background: the cathedral in Ariminum opened in early July 359 with more than 400 bishops. Approximately 80 Arian bishops, including Urzacius, Herminius and Auxentius, separated from the Orthodox, the most famous of which is the Restitutus of Carthage; Pope Liverius, Eusebius, Dionysius and others were still in exile. These two parties sent separate delegations to the Emperor Constantius, the patron of the Arianists: the Orthodox confirmed their adherence to the Nicene faith, while the Arian minority adhered to the “dated faith”, which essentially rejected the Nicene Creed. However, the inexperienced representatives of the Orthodox majority allowed themselves to be misled, and not only entered into communication with heretical delegates, but even signed this heretical formula in Nike (Thrace), the meaning of which was simplified that “the Son is like the Father, according to the Scriptures” (the words “in everything” were omitted). On their return to Arimin they were met with unanimous protest from their comrades. But the long wait for Emperor Constantius (who was on campaign against the Persians), the threats of the consul Taurus, the persistent entreaties of the Arianists not to interfere with peace between East and West for the sake of a word not contained in Scripture, deprivation and homesickness - all this together weakened the firmness of the Orthodox bishops, and the last twenty of them were convinced to sign the Nika formula, when Urzaki added to it that the Son is not a creature like others to the creatures. Pope Liverius, upon his release, renounced this formula, and therefore many who signed it also renounced it (LCL BL. 2. P. 42–43). – Ed. That is, Western ones, especially the supposed envoys from Rome. St. Basil was upset that Marcellus, whom he considered an opportunist, was “strengthened by communication with Julius and Athanasius, patriarchs of Rome and Alexandria.” Markell, bishop Ancyra, being a strict opponent of Arianism, fell into the opposite extreme (modified Sabellianism). He taught that the Son does not have an independent hypostatic existence, but is only an external expression, or “Persona,” of the Father. The opinion of St. Basil about the heretical teaching of Marcellus can also be found in letters 125 and 263 (see: LCL BL. 2. P. 43–44). However, the question of the heretical views of Marcellus has not yet been fully resolved in Orthodox church historical scholarship. – Ed. Or simply: “being”, “presence”, Greek. τὴν ὕπαϱξιν τῆς τοῦ Μονογενοῦς ϑεότητος. – Ed. Wed: St. Gregory the Theologian. Word 3, 81; 7, 17; 23, 7 // St. Gregory the Theologian. Creations. T. 1. P. 51, 145, 288. – Ed. Greek ΑΝΕΠΙΓΡΑΦΟΣ ΠΕΡΙ ΣΥΝΟΔΟΥ. In TSO: “Without inscription.” – Ed. That is, the two eastern prefectures of Diocletian and his successors (LCL BL. 2. P. 49). – Ed. In TSO: “your compassion.” – Ed. In some lists: E – “inappropriate”, Claromon. - “terrible.” – Ed. Successor of Pope Sixtus from 261 - Ed. During the reign of Emperor Gallienus (ruled 253–268), the Scythians devastated Cappadocia (see: Sozomen. Ecclesiastical History II, 6), and Western Christians apparently contributed to the ransom of their fellow believers. – Ed. In connection with the election of St. Basil to the See of Caesarea, misunderstandings arose between two friends (see: Priest N. Vinogradov. The dogmatic teaching of St. Gregory the Theologian // St. Gregory the Theologian. Creations. T. 1. P. 651). This letter is partly a response to the letter in which Gregory announced his non-arrival in Caesarea, partly a complaint that Gregory does not respond to some slanderers in Nazianza who accused Basil of heresy (see: LCL BL. 2. P. 52-53). – Ed. Hellenius is a tax inspector in Nazianza, a personal friend of both Basil and Gregory. In addition to delivering the letter mentioned here to Basil, it is known that in 372 he delivered a letter from the bishops of Armenia Minor (LCL BL. 2. P. 53). – Ed. St. Vasily avoids calling the slanderer by name (LCL BL. 2. P. 54). – Ed. In TSO: “we are the most sincere brothers towards me.” That is, among the Christians of Nazianza. – Ed. In TSO: “untrained.” – Ed. Editi antiqui: "to you." – Ed. Callisthenes and Eustochius mentioned here are Cappadocian laymen. Nothing is known about them except what is said in this and the following letters (LCL BL. 2. P. 59). – Ed. That is, to virtue and life according to God. – Ed. This probably means church canons. – Ed. In TSO: “from the need to take an oath.” – Ed. Addressed to Martinian, who was a personal friend of St. Vasily, but is not known for anything else. However, the abundance of literary allusions in the letter and praise for Martinian’s knowledge of history and literature suggest that he was a philosopher or writer, and in addition, had influence at the court of the emperor. The policy of the Byzantine government was aimed at fragmenting large provinces in order to reduce the power of provincial governors. In 371, Cappadocia was to be divided by Emperor Valens, who had no sympathy for the intractable Orthodox bishop. However, this division would still have taken place for political reasons, and Emperor Justinian would in the future divide it into three parts. Valens' hostility to Basil was also expressed in the fact that he left him only a smaller part of Cappadocia with its capital in Caesarea, and made a new province (Second Cappadocia) much larger. Caesarea was seriously affected by this reform and was reduced in size by more than half. Vasily makes the greatest efforts to preserve Cappadocia in its original form. Three letters to St. Basil on this topic (this and the next two) are evidence of the active work of St. Vasily on this issue. In them he asks for intercession for Cappadocia from some influential people at court (LCL BL. 2. P. 67). – Ed. Greek τὸ πολλῶν ἀνϑϱώπων ἰδεῖν ἄστεα ϰαὶ νόον γνῶναι. Compare: Homer. Odyssey I, 3: “πολλῶν δᾷ ἀνϑϱώπων ἴδεν ἄστεα ϰαὶ νόον ἔγνω” (in Russian translation: “I visited many people of the city and saw the customs”). Wed. also: Horace. Science of Poetry, 142: “Qui mores hominum multorum vidit et urbes...” (LCL BL. 2. P. 69). – Ed. See: Homer. Odyssey VII, 8, 9 (LCL BL. 2. P. 69). – Ed. According to Greek mythology, Pentheus, the king of Thebes, was torn to pieces by Maenads - fans of the god Dionysus for refusing to introduce the cult of the latter in Thebes. – Ed. Perhaps we are talking about the summer, field military headquarters of Emperor Valens. – Ed. To the Emperor and his entourage. – Ed. Simonides (556 BC - 467) - ancient Greek poet. Probably St. Basil is referring to Simonides' elegy about those killed at Thermopylae (LCL BL. 2. P. 73). – Ed. Aeschylus (525 BC - 456) - Greek playwright. Probably St. Basil is referring to the tragedy of Aeschylus “Seven against Thebes” and the trilogy “Oresteia” (LCL BL. 2. P. 73). – Ed. A city founded by Valens as the capital of the new part of the province of Cappadocia (LCL BL. 2. P. 74). – Ed. “Ceadom” was the name of the abyss into which the Lacedaemonians (Spartans) threw those sentenced to death. See: Pausanias. Description of Hellas. Book IV, ch. 18, 3. The name “Charonia” originally belonged to one spring in ancient Latium, the waters of which emitted infectious vapors (Pliny the Elder. Natural History. Book II, Chapter 23). Population of Caesarea Cappadocia. – Ed. We are talking, apparently, about the seizure of power in Athens by the tyrant Periander, which Solon predicted even before this happened. This story is reported by Plutarch (Plutarch. Comparative Lives. Solon, 30) and Diogenes Laertius (Diogenes Laertius. On the life, teaching and sayings of famous philosophers I, 49). – Ed. Written approximately at the same time as the previous (74th) letter; this is another petition to prevent the division of Cappadocia into two provinces. Letters 33, 147, 178, 196 and 304 are also addressed to Aurgius, an influential layman who was a friend and compatriot of St. Vasily (LCL BL. 2. P. 78–79). – Ed. About Sophronius, whose position was magister officiorum, see note. to letter 32. See also letters 177, 180, 193, 272. – Ed. That is, go to the court. See footnote to letter 74 on p. 571. – Ed. Greek μῦϑος γέγονε τὰ ἡμέτεϱα. The TSO translates: “we have become a byword.” – Ed. Probably addressed to Elpidius, mentioned in the next letter. It appears that Thirasius was the governor of Cappadocia, deposed from his post after a short tenure as a result of the slanderous accusations of some corrupt officials who had been troubled by his proper administration. It is possible that Thirasius is the governor in whose favor St. Basil wrote in 372 to Sophronius, prefect of Constantinople (see letter 96; LCL BL. 2. P. 82–83). – Ed. Eustathius was the bishop of Sebastia, the capital of Lesser Armenia. By frequent changes of his opinions, he lost the confidence of rival theological movements and was met with suspicion by everyone. Nevertheless, he remained a bishop and for many years retained the affection and respect of St. Vasily. After the election of St. Basil as Bishop Eustathius showed great joy and expressed a desire to help his friend in this responsible service. This letter reveals the same warm feelings between the two bishops. In response to the wishes of St. Eustathius recommended to him several persons to have assistants and advisers to Basil, who, as St. later complained. Vasily, turned out to be spies on his actions and words, interpreted everything in a distorted sense and reported to Eustathius about what seemed to them the heretical sympathies of St. Vasily. From the moment St. Basil discovered this and, in addition, became convinced of Eustathius’s unjustified views regarding the Holy Spirit; an irreconcilable struggle was waged between the two bishops. Eustathius died shortly after St. Vasily. Quite surprisingly, his successor at the department was the brother of St. Basil - St. Peter of Sebaste (LCL BL. 2. P. 86–87). – Ed. Eleusinius is known only from this letter. He was sent by Eustathius with a letter, in all likelihood to warn St. Basil about the approach of Emperor Valens and to express concern for the safety of the Orthodox, especially Basil himself (LCL BL. 2. P. 87). – Ed. The usual title when addressing bishops in Byzantium (LCL BL. 2. P. 88). – Ed. Or Praefectus Praetorio. During the Late Empire, i.e. after Diocletian, the position of prefect lost its military significance with the abolition of the “Praetorian Guard” by Constantine. Four prefects were still appointed, governing the same provinces as before, but now their sphere of activity became civil: the supreme administration of judicial and financial affairs (LCL BL. 2. P. 89). – Ed. Or praepositus sacri cubiculi - “preposition of the sacred bedchamber.” In TSO: “approve”. – Ed. According to Wittig, this letter actually belongs to St. John Chrysostom (see also CPG 2900) and addressed to Pope Innocent I (401–417). See his work: “Studien zur Geschichte des Papstes Innocenz I” (“Studies on the History of the Reign of Pope Innocent I”) in Theologische Quartalschrift, 84, 1902 (LCL BL. 2. P. 91). In TSO: “notorious.” – Ed. Literally “child”, “offspring”. Moreover, we may well be talking about physical kinship. – Ed. Hermogenes was the bishop of Caesarea in Cappadocia and the predecessor of Dianias. See letters 244 and 263 (LCL BL. 2. P. 93). – Ed. That is, at the First Ecumenical Council in Nicaea in 325. Leontius was present at the Council of Nicaea as the Bishop of Caesarea, although Hermogenes could also be present in a lower rank and could draw up a confession of faith (LCL BL. 2. P. 93). – Ed. According to Tillemont, the bishops mentioned here by St. Basil, as not being in communication with him, were, apparently, Macedonians (LCL BL. 2. P. 96). – Ed. Greek τὴν σὴν σεμνοπϱέπειαν; as in other similar cases, this phrase is used by St. Basil as a title (LCL BL. 2. P. 96). – Ed. In TSO: “relaxes.” – Ed. Greek ἡ σὴ φϱόνησις; this word is used as an address like st. Basil, and St. Afanasy (LCL BL. 2. P. 97). – Ed. In TSO: “what a high guard.” It should be noted that this image was successfully applied to the bishop of Alexandria, where one could see the famous marble Alexandria Lighthouse, erected by Ptolemy II on the eastern tip of the island. Pharos (LCL BL. 2. P. 97). – Ed. St. Gregory the Theologian. Theological Poems, 28; Historical Poems, 11, 195; 69 // St. Gregory the Theologian. Creations. T. 2. P. 44, 200, 314. – Ed. The deacon who St. Vasily very often served as a messenger (LCL BL. 2. P. 99). That is, Judas, who said this to Jacob. – Ed. Κηνσίτοϱι. The valuation of property and the determination of the tax rate were based on the so-called "tax books" (libri censuales), compiled under the direction of the relevant officials (censitores). These officials were appointed by the emperor, one per province or smaller administrative unit (LCL BL. 2. P. 100–101). – Ed. Αἰωνίων ἀναπαύσεων. In TSO it is translated literally: “eternal tranquility.” – Ed. It is believed that Pythagoras was the first to utter such words. They are also found in Aristotle (Aristotle. Great Ethics II, 15: ὁ φίλος ἕτεϱος ἐγώ) and in Cicero (Cicero. Laelius, or On Friendship 21, 80: alter idem) (LCL BL. 2. P. 102). – Ed. Thus forcing the grandfather to serve again. See also letters 94 and 96 (LCL BL. 2. P. 103). – Ed. Greek: ϕυλάττοιο τῷ βίῳ παντί is incorrectly translated as “for the whole world.” – Ed. In TSO: “for Wednesday”. – Ed. There is an error in TSO: “not by necessity.” – Ed. That they are unable to pay (see LCL BL. 2. P. 109). – Ed. In TSO: “flowed”. – Ed. In TSO: “without such a number, liter.” Benedictine publishers comment regarding the so-called χϱυσίον πϱαγματευτιϰόν (aurum comparatitum) mentioned here, that this gold was collected for the uniform of the army. The eastern provinces, with the exception of Osroene and Isauria, collected gold instead of actual uniforms. According to Valens' law of 368, the gold had to be paid between 1 September and 1 April. Since St. Vasily here asks for a delay of time; we can conclude that the letter was written shortly before April 1 (LCL BL. 2. P. 117). – Ed. Greek λίτϱα, lat. libra – Roman pound, a measure of weight equal to 12 ounces or 327.45 g (Latin dictionary of I. Kh. Dvoretsky). – Ed. Regarding St. Meletius of Antioch, see also letters 57 and 68. - Ed. A deacon of the Antiochian Church who belonged to the Meletian community. A year earlier (371) he delivered two letters from St. Basil to St. Athanasius, urging the latter to use his influence in the Western Church to heal the Antiochian schism, inclining all Orthodox to communion with St. Meletius and his group (see letters 48, 50 and 52). At the end of 371 St. Basil again sent Dorotheus to Athanasius with letters to Pope Damasus and the Western bishops, in which he asked for help in his efforts to unite the East (see letter 52). Dorotheus spent the winter in Italy in fruitless negotiations and in 372 he returned to St. Basil and St. Athanasius with letters from Pope Damasus, which testified to the community of faith, but did not provide any real help (see letters 61, 62 and 273). Now St. Basil sends Dorotheus to Meletius to write more persistent letters to the bishops of the West. These letters should be sent to Rome, but not with Dorotheus, but with Deacon Savin (LCL BL. 2. P. 188–119). – Ed. Tillemont argues that this does not apply to St. Athanasius the Great, since it is supposedly incredible that Meletius would refuse him communication. However, Maran proves (“Life of Basil,” 22) that not only are all the circumstances consistent, but the very refusal to Meletius is confirmed by letter 258. It seems that St. Athanasius was so inclined to take the other side in the Antioch dispute that he could not recognize Meletius (LCL BL. 2. P. 120–121). – Ed. Earlier than Easter 372, Newman treats this letter, as well as the 92nd, in connection with the letter of the 70th, which appears to be addressed to Pope Damasus (LCL BL. 2. P. 123). – Ed. Literally: “some short-term smile.” In TSO: “some short-term weakening.” – Ed. Greek τῇ ϑέσει τῶν τόπων, lit.: “position of places.” In TSO: “local position”. – Ed. Apparently, St. Vasily uses the term ϰήϱυγμα in a sense close to the concept of “Tradition” - Ed. St. Valerian, bishop. Aquileia, was first mentioned as being present at the Council in Rome in 371 (see Blessed Theodoret of Cyrus. Ecclesiastical History II, 22). He presided over the Council of 381 in Aquileia against the Arian bishops Palladius and Secundus, although he took little part in the deliberations. He was also at the Council in Rome in 382 (see Blessed Theodoret of Cyrus. Church history V, 9). Date of repose of St. Valerian is unknown. During his bishopric, a group of Christians gathered in Aquileia, of which the most famous was Blessed. Jerome of Stridon, who in his Chronicle (378 AD) calls this group "the company of the blessed" (LCL BL. 2. pp. 128–129). – Ed. That is, an example of Christian love, as in the Ancient Church (LCL BL. 2. P. 129). – Ed. In TSO: “according to his cunning.” – Ed. St. Meletius of Antioch, Eusebius, bishop. Samosatsky, St. Basil the Great, bishop Caesarea, Vass, presumably bishop. Edessa, St. Gregory of Nazianzus (the Elder - father of St. Gregory the Theologian), Pelagius, bishop. Laodicean, Paul, Anthimus, bishop. Tiansky, Theodotus, bishop. Nikopol, Vit, ep. Carr, Abraham, bishop. Vatny, Iovin, bishop. Perry, Zinon, bishop. Tire, Theodoret, Marcian, Varakh, Abraham, bishop. Urim in Syria, Lebanon, Thalassius, Joseph, Voif, Iatriy (presumably Otriy, Bishop of Melitino), Theodotus, Eustathius, Bishop. Sebaste, Barsuma, John, Khosroes, Josakes (or possibly Isaac, Isakokes in Armenia Minor), Narses, Maris, Gregory - probably St. Gregory of Nyssa (recently ordained bishop), Daphne (LCL BL. 2. P. 133). – Ed. That is, only Arians are appointed to senior positions. – Ed. In TSO: “human diligence.” – Ed. In TSO: “private feuds.” – Ed. Or hidden shameful deeds (according to the Synodal translation), Greek. τὰ ϰϱυπτὰ τῆς αἰσχύνης. – Ed. Or: “subject to doubt.” – Ed. In TSO: “from air changes.” – Ed. Probably St. Basil is referring to the structure of the ancient Church. – Ed. In TCO: “worth the price.” – Ed. See: Blzh. Theodoret of Cyrus. Ecclesiastical History I, 8; Socrates Scholasticus. Ecclesiastical History I, 9. – Ed. That is, on Sunday, Greek. ἐν τῇ Κυϱιαϰῇ. – Ed. In some editions: martyr. – Ed. In ancient Christian times it was customary for the faithful to take Holy Communion home and receive it themselves. This is mentioned by St. Justin Martyr (“Apology” I, 85), Tertullian (“On Prayer”, 19; “To the Wife” 2, 5), also St. Cyprian of Carthage (“On the Fallen,” 132) and Blessed. Jerome of Stridon (Letter 125). In addition, until the 9th century there was a practice when a layman accepted the Body of Christ from the priest into his right hand, kissed it and then accepted it himself with his lips. For women, this required that the hand be wrapped in a piece of cloth (see: LCL BL. 2. P. 146–147). – Ed. We are talking about a church and a hospital that were recently founded in the suburbs of Caesarea. See about this in St. Gregory the Theologian (Sermon 43, 63), bl. Theodoret of Cyrus (“Ecclesiastical History” IV, 19) and Sozomen (“Ecclesiastical History” VI, 34). (LCL BL. 2. P. 149.) – Ed. One of the responsibilities of clerics at that time was to serve as chaperones. See letters 98 and 243 (LCL BL. 2. P. 151). – Ed. Alexander the Great. Regarding this story with Alexander, see also letter 24 (LCL BL. 2. P. 152). – Ed. That is, ahead. – Ed. Probably, the one who transmitted the letter to St. Basil to Meletius in 371. The word “blessed” (μαϰάϱιος), as usual for Christian Greek, here means “deceased” (LCL BL. 2. P. 155). – Ed. We are talking, perhaps, about a trip around the diocese. – Ed. Theodotus of Nikopol was concerned that St. Vasily is in communication with Eustathius of Sebastia. Regarding St. Meletius of Antioch see letters 57, 68, 89, 120, 129, 216 (LCL BL. 2. P. 155). – Ed. In TSO: “they ordered me.” – Ed. See letters 84 and 94 addressed to Elijah (LCL BL. 2. P. 157). – Ed. That is, from the fatherland. – Ed. In TSO: “singing about oneself.” – Ed. The expression τοῦ διϰαίου can also be translated as “to this righteous man.” – Ed. In TSO: “this man, with the assistance of your perfection, remained not unsuccessful in his affairs.” – Ed. Or “senate”, “city council” (βουλή). – Ed. That is, with both ears. – Ed. In TSO: “with mutual communication of fingers.” – Ed. According to Loofs (p. 25), this letter was written in Sebaste in mid-June 372 (LCL BL. 2. p. 165). – Ed. Hellenius, the tax inspector at Nazianza, was a personal friend of St. Basil and St. Gregory the Theologian. He was Armenian by nationality and was the father of the family. He had a brother who, like himself, became famous for his eloquence. In 371, Hellenius delivered a letter from St. Gregory to St. Vasily (see letter 71). His official position was called ἐξισωτής (peraequator), whose responsibility was the local redistribution of taxes (LCL BL. 2. pp. 166–167). – Ed. On this Meletius, see letters 57, 68, 89, 120, 129 and 216 (LCL BL. 2. P. 167). – Ed. Tillemont attributes this reference to St. Gregory of Nyssa. However, Maran ("Life of Basil", ch. 24) denies this. He points out that Gregory of Nyssa, although unwilling to accept episcopal consecration, never protested after the consecration and was even sent to Nazianza to the younger Gregory (St. Gregory the Theologian) to console him in similar circumstances. In addition, Gregory of Nyssa was elected in the usual way, at the request of the people and clergy, with the approval of the bishops of the region (see letter 225). Gregory the Theologian, on the contrary, was ordained to the department at Sashima without these formalities. Therefore, it is likely that we are talking about him here (LCL BL. 2. P. 169). – Ed. In TSO: “copulate”. We are talking about the high appreciation of St. Basil qualities of St. Gregory, suitable for occupying the capital's department, which was fulfilled approx. 8 years old. – Ed. Palmatia knows nothing more about this (LCL BL. 2. P. 170). – Ed. Maximus is the governor of Cappadocia, the successor of Elijah, the predecessor of Antipater in this position. See Tillemont, note. 58. Although, as here stated, he persecuted the Orthodox, the following year, when he was removed from office and accused of embezzlement of public funds, he had no warmer defender than St. Vasily. There are three known letters from St. Basil in favor of Maximus to influential jurists: Aurgius (letter 147), Trajan (148) and another (letter 149, also inscribed “Trajan”, but probably erroneously). The persecution mentioned here could not be persecution in the church sense; most likely, it was a strict and merciless collection of taxes (LCL BL. 2. P. 170). – Ed. Probably Palmatia (LCL BL. 2. P. 171). – Ed. In TSO: “lack of leisure.” – Ed. Written from Satala (a city in Lesser Armenia) in July or August 372. Terentius was a military leader and committee under Valens, and despite his Orthodoxy, was in favor with the Arian emperor. The historian Ammianus Marcellinus (Roman History XXVII, 12 and XXX, 1) belittles him because of his Christian faith. St. Basil writes this letter to Terentius, who is in Iberia at the head of an army of twelve legions, and describes in detail the difficulties created mainly by Bishop Theodotus in carrying out the imperial decree on providing Armenia with bishops. The imperial decree itself was enforced by a personal letter from Terentius. A more extensive letter (214th) was written to St. Basil to Terentius in 375, during the Antiochian schism, in order to turn him away from the party of Paulinus and win him over to the side of St. Meletia. Letter 105 is addressed to the daughters of Terentius, who were deaconesses in Samosata (LCL BL. 2. P. 171). – Ed. Bishop of Nicopolis in Lesser Armenia, an old man of high character and infallible in Orthodoxy. He was highly respected by St. Vasily, but at the same time he was extremely dissatisfied with Vasily’s reluctance to sever relations with Eustathius of Sebastia. On this matter, he refused to cooperate with St. Vasily in the matter of appointing bishops for Lesser Armenia and actually refused to enter into communication with Vasily (eng. Virtually excommunicated) upon his arrival in Nikopol. Nevertheless, fraternal relations between them were subsequently restored. Two letters (121 and 130) to St. Basil to Theodotus (LCL BL. 2. P. 173). – Ed. Lit.: “which are put forward to him by those around brother Theodotus.” – Ed. This Pimenius is no longer known (LCL BL. 2. P. 175). – Ed. In TSO: “before it was known why I was going on a date and what the purpose of my conversation was, Bishop Theodotus did not deign...” - Ed. Lit.: “aimless.” In TSO: “not reaching their end.” – Ed. In TSO: “with a reliable person.” – Ed. In TSO: “my date.” – Ed. In TSO: “full indication”. – Ed. Lit.: “in such a state of the body” (ἐν τοιούτῳ σώματι), but this seems incorrect, since in the previous sentences there is no talk about bodily illness. – Ed. In TSO: “cold blood.” In TLG: τὴν συνήϑη διαφοϱάν, which can be translated as “your usual disputes”; but in PG and LCL BL: ἀδιαφοϱίαν (English: their customary indifference). – Ed. That is, decisions developed as a result of joint voting (ψηφίσματα). In TSO: “verdicts”. – Ed. The martyr Eupsychios (April 9, Old Art.) suffered in 362 under Julian the Apostate for his participation in the destruction of the Church of Fortune in Caesarea (see: Sozomen. Ecclesiastical History V, 11). Julian gave the order to restore the pagan temple, however, it was never restored, but in its place a Christian temple was erected, dedicated to the martyr Eupsychius (LCL BL. 2. P. 185). – Ed. As the Benedictine Edition notes, this opposition arose not from lack of love, but from lack of tact. A similar situation arose in another case, see letter 68 (LCL BL. 2. P. 187). – Ed. Benedictine publishers date this letter to 372, but Loofs (20 f.) to 373. The village of Satala, for which St. Vasily installed a bishop, located in the northeastern part of Lesser Armenia. The newly installed bishop, about whom St. speaks. Basil, this is Pimenius (see letter 122) (LCL BL. 2. P. 190–191, 193). – Ed. Nothing more is known about him (LCL BL. 2. P. 193). – Ed. That is, a merchant who speculates in the word of God. Wed: 2 Cor.2:17; St. Gregory the Theologian. Homily 3, 46 // St. Gregory the Theologian. Creations. T. 1. P. 41. – Ed. Modestus was a praetorian prefect (Greek: ὕπαϱχος) and persecuted Orthodox Christians under Valens. By order of Valens, he offered St. Vasily has a choice: either leave the pulpit, or enter into communication with the Arians. Soon after this, Modest fell seriously ill, which he perceived as Divine punishment for his impudent treatment of St. Vasily. Modest invited the saint to his sick bed, humbly asking forgiveness for his behavior and committing himself to his prayers. Modest soon recovered, which he attributed to the intercession of St. Vasily, and subsequently treated him with the greatest respect. Six letters from St. Basil to Modest: given, also letters 110, 111, 279, 280 and 281 (LCL BL. 2. P. 195). See also: A. I. Sidorov. St. Basil the Great. Life, church service and creations // St. Basil the Great. Creations. T. 1. P. 31. – Ed. In TSO: “for the one capable of feeling.” – Ed. In TSO: “pre-future”, in English. translated as “future”. – Ed. Regarding the committee of Terentius, see letter 99. – Ed. Possibly a student of Eustathius, mentioned in letter 119 (LCL BL. 2. P. 199). – Ed. Trustee of her heirs, as appears from the following letter, 108th. – Ed. In TSO: “they don’t stand by their own words.” – Ed. This Helladius is no longer known except from this letter and letter 109 (LCL BL. 2. P. 205). – Ed. In TSO: “the mayor has great power.” – Ed. Those. under the former bishop (LCL BL. 2. P. 207). – Ed. That is, documents. In TSO: “paper”, but paper was not yet used in Byzantium in the 4th century. – Ed. Greek ϰομήτι. In TSO: “to a fellow priest.” – Ed. That is, “abuse”, “excessively use”. – Ed. That is, interest on debt. – Ed. Regarding Modest, see letter 104. – Ed. In TSO hereinafter: “high breed”. – Ed. According to the PG text, LCL BL: ἀνϑ᾽ ἱϰετηϱίας – “instead of an olive branch”, but in TLG: ἀνϑ᾽ ἱϰεσίας – “instead of a petition”. It’s the same in TSO. The olive branch was held by the petitioner as a symbol of his position and request (LCL BL. 2. P. 213). – Ed. More precisely, “those who were in Tarsus with Cyriacus” or “the followers of Cyriacus in Tarsus.” There is no information about this Cyriacus, but since the letter speaks of obedience to him, it can be assumed that he was the bishop of Tarsus. – Ed. The tone of this letter is completely unsuitable for St. Vasily and is very different from his other letters. However, there is no reason to reject the authenticity of this letter. The circumstances preceding the writing of this letter are illuminated by one of the letters (79th) of St. Gregory the Theologian, written for this Simplicia after the death of St. Vasily. Apparently, one of the churches of Cappadocia, which remained without a bishop for a long time, elected to the see a Christian who was a slave of Simplicia, a rich and generous woman, but of dubious Orthodoxy. Saints Basil and Gregory dedicated this man without the consent of the mistress, who began to threaten Basil with revenge through her slaves and eunuchs. With this letter to St. Vasily responds to her threats. After the death of St. Basil Simplicius continued to bother St. Gregory the Theologian to annul this consecration. One of the codes (Codex Caesareus LXVII) contains a preparatory note in Greek. Here is his translation: “His (i.e., St. Basil. - Ed.) letter to Simplicia regarding her eunuchs. She was a heretic. When blessed Basil fell ill and went to one bath to wash himself, Simplicia ordered her eunuchs and maidservants to throw away his clothes, and immediately the righteous judgment of God destroyed one of them. Simplicia sent money to Blessed Basil himself to appease him for this offense, but he refused to accept and wrote her this letter” (LCL BL. 2. P. 228–229). – Ed. We can talk about the last day of the life of Simplicia itself, and the last day of the world - the Last Judgment during the Second Coming of Christ. – Ed. Perhaps a hint at the young age of those sent to St. Basil of the servants and maids of Simplicia. – Ed. Firminus, his father with a similar name, and his grandfather Brettanius, who was a military man, are known only from this letter (LCL BL. 2. P. 232). The letter was most likely written by Firmin. The LCL publishers consider this letter to be undoubtedly authentic, since it represents a response (by Firmin) to a previous letter (LCL BL. 2. R. 234–235). – Ed. The translation and notes of letter 117 for this edition were made by D. S. Chepel. – Ed. Vicar - the ruler of a diocese, an administrative unit introduced by the emperor. Diocletian. – Ed. Perra was located in Syria, not far from the see of Eusebius of Samosata. This letter is a wonderful example of the so-called second sophistic period of Greek rhetoric. The whole letter is a very strained metaphor. Vasily has already visited Jovinus and compares his visit to a loan with interest. From letter 127 we learn that Jovinus repaid with a return visit (LCL BL. 2. P. 239). – Ed. Eustathia has already been discussed. In this message he is characterized as a man corrupted by the love of power and greatness, which was probably the reason for his hypocrisy. St. Basil was not inclined to break with Eustathius because of their long-standing friendship and for a long time turned a blind eye to Eustathius’ duplicity and his dogmatic errors. This letter denotes a series of events that ultimately resulted in a break between them. See letter 79, also addressed to Eustathius. Regarding the persistence of Eustathius's heresy, see letters 130, 223 and 244 (LCL BL. 2. P. 241). – Ed. This letter and letter 203 addressed to the bishops of Pontus were transmitted by a man named Peter, whom St. Vasily calls him brother. However, it is not clear whether this was St. Basil - St. Peter, bishop Sevastian (LCL BL. 2. P. 241). In TSO: “my brother Peter”, however in Greek. There is no word “my” in the text in TLG. – Ed. Greek ὁ γενναῖος Βασίλειος, in TSO: “fearless Vasily.” We are talking about one of the aforementioned disciples of Eustathius of Sebastia - a certain Vasily, who was plotting against St. Basil the Great. About the nobility of his St. Vasily mentions it ironically. – Ed. In list E: “silence” (σιωπῆς). – Ed. Wed: St. Basil the Great. Ascetic statutes 6, 2 // St. Basil the Great. Creations. T. 2. P. 340. – Ed. The LCL commentator suggests that in 372 (p. 244). – Ed. Regarding Sanctissimmus, Tillemont believes that he was a Western presbyter, on account of his Latin name. The editor of the Benedictine edition, on the contrary, considers him an Antiochian presbyter, since Roman names were very often given by the Greeks in those days. The latter seems correct, since Sanctissimo shows an extraordinary interest in Eastern affairs, and St. Vasily calls him “beloved” and “co-presbyter” and sends him on several important tasks. This is the chronology of his famous travels: 1) in the early spring of 374, the eastern bishops send Sanctissimus and Dorotheus to the West; 2) in 375 Sanctissimus and Dorotheus return to the East through Thrace; they probably visit Eusebius of Samosata, exiled by the Arians to Thrace in 374; 3) in 376 Sanctissimo makes a long journey through the East; 4) in 377, the eastern bishops communicated with the western ones through Sanctissima to achieve the condemnation of Apollinaris of Laodicea and Eustathius of Sebaste (LCL BL. 2. P. 246–247). – Ed. In TSO: “to screw with everyone.” – Ed. In 371, Anthimus, a man of very difficult character, as one might guess, became metropolitan of Second Cappadocia, the center of which was the city of Tiana. The bishops who opposed the election of St. entered into an alliance with him. Basil to the See of Caesarea (LCL BL. 2. P. 247). – Ed. All information about Faustus comes down to letters 120, 121 and 122 St. Vasily. Smith and Wace suggest that he was bishop of Satala, but Tillemont and the Benedictine editors show that this supposition is untenable (LCL BL. 2. P. 248). – Ed. The title "papa" was used very widely in ancient times. Who exactly does St. mean in this case? Vasily, remains a mystery (LCL BL. 2. P. 248–249). – Ed. One of two surviving letters (see also 130th) to St. Basil to Theodotus. See also letter 99 and note. to him. – Ed. Written at the end of 372 or the beginning of 373 by Pimenius, a close relative of St. Basil, was appointed by him to the see of Satala in pursuance of Valens’ order on the appointment of bishops for Armenia. See letter 102 about him (LCL BL. 2. P. 251). – Ed. Greek Ὁ τὰ πάντα γενναῖος. Obviously, this was said by St. Vasily, not without irony. In TSO: “Brave to do anything.” – Ed. Period 372–374 was for St. Vasily experienced frequent temptations: he temporarily separated from his old friend Gregory the Theologian; Theodotus of Nikopol, who was highly respected by him, suspected him of heresy; he had to see the betrayal and ingratitude of his former friend Eustathius of Sebastia; and finally Eusebius of Samosata, who was his devoted and trusted adviser, was exiled by Emperor Valens to Thrace. Nothing more is known about the monk Urvicia other than what is said in this letter and letter 262 (LCL BL. 2. P. 254–255). – Ed. There is no information about this Theodore (LCL BL. 2. P. 257). – Ed. In TSO: “passionate love.” – Ed. In this context, the Greek ἀγαϑότης should be understood as a form of address, see: G. W. H. Lampe. A Greek Patristic Lexicon. Oxford, 1961. P. 5. – Ed. In TSO: “unflattering.” – Ed. In TSO: “evasion”. – Ed. In TSO: “ubiquitous.” – Ed. Manuscript Harl. has here a different interpretation εὐσεβῶς, which gives us another version of this place: “as the fathers themselves piously expressed it.” – Ed. See Acts of the Ecumenical Councils. T. 1. – Ed. The TCO erroneously says “returned.” – Ed. Wed. St. Basil the Great. Against Eunomius III, 2 // St. Basil the Great. Creations. T. 1. P. 261. – Ed. In the manuscript Harl. there is the following discrepancy: ϰαὶ ὑπέγϱαψεν Εὐστάϑιος ὁ Σεβαστείας ἐπίσϰοπος (“and signed Eustathius, bishop of Sebaste”). – Ed. In the manuscript Coisl. primus added Νεοϰαισαϱείας. For the personality of Atharvius, see letter 56 of St. Vasily. – Ed. In the manuscript Coisl. primus there is a different interpretation: ἐπίδειξιν instead of the generally accepted ἔπειξιν, which allows us to read this place as “withdrew with all demonstrativeness.” – Ed. Sschmch. Eusebius of Samosata, who in 361 took the episcopal see of Syrian Samosata, initially belonged to the Omiusian party, but in 363 at the Council of Antioch he signed the Nicene Confession, after which, together with St. Basil the Great, St. Gregory the Theologian and St. Gregory of Nyssa became the most important representative of the “New Nicenes”. In 374 the emperor was expelled. Valens to Thrace, from where he was able to return only in 378. According to legend, in 380 he was killed in Dolikhina by an Arian woman who threw a shchmch at his head. Eusebia clay pot (see: Biographisch-Bibliographisches Kirchenlexicon // Hrsg. v. Friedriech W. Bautz, Hamm Westfalen. Verlag Traugott Bautz, 1975. Bd. I. S. 1568). – Ed. Greek verb στηλιτεύειν literally “to write on a stele,” that is, to include in a public inscription (usually of a disgraceful nature) for a constant reminder. – Ed. In a number of manuscripts it is listed as “God’s”. – Ed. Colonia is a city in Armenia founded by Pompey. – Ed. In TSO: “not for questions.” – Ed. This means Eustathius. – Ed. That is, about Apollinaria. – Ed. In TSO: “report”. – Ed. That is, Sanctissimo. – Ed. Theodotus, bishop Nikopolsky, known as a devoted friend of St. Basil, died in 375. Mentioned in letters 92, 99, 121, 229 and 237 (see: LCL BL. 2. P. 290, n. 1). – Ed. This refers to Eustathius of Sebaste, mentioned in letter 125. - Ed. Theophilus was the bishop of Castabala (or Hieropolis), located on the Pyramis River in Cilicia (see: LCL BL. 2. P. 292). – Ed. In TSO: “scraped.” – Ed. In TSO: “I was reduced from amazement to a kind of speechlessness.” – Ed. In TSO: “they are rampaging through the world.” – Ed. Mentioned in letters 12 and 13. – Ed. Mentioned in letter 92. Vatni (Βατναί) is a city located near Edessa in Osroene. According to the report of Ammianus Marcellinus (“Roman History” XIV, 3, 3), at this time it was an important trading center. – Ed. St. Peter of Alexandria, nephew of St. Athanasius, took the See of Alexandria in May 373; St. Athanasius reposed on May 2 of the same year (see: LCL BL. 2. P. 297, n. 1). – Ed. In TSO: “red-writer”. – Ed. Diodorus is mentioned in letter 109, as well as in Bl. Theodoret of Cyrus (“Ecclesiastical History” IV, 24). This is Diodorus of Tarsus. He was a student of Silvanus (Silvanus is the Latin name), bishop. Tarsus, and in 378 took the chair of his teacher. Only minor fragments of his writings have survived; a significant part of them, according to reports, was destroyed by the Arians (see: LCL BL. 2. P. 322, n. 2). His name subsequently became controversial during the era of Christological disputes of the 5th–6th centuries. – Ed. In some manuscripts: Ἰωσάϰης. – Ed. Letter 186 added ἡγεμόνι – “to the governor.” – Ed. Apparently the instigator of the disturbances near Palladia's house. – Ed. In TSO: “tachyness and slow illness.” – Ed. In TSO: “naturally warm waters.” – Ed. This refers to Evagrius of Antioch. To Italy along with a letter from St. He traveled to Basil with Eusebius of Vercelli, but without success. About his further relationship with St. Basil, see letter 156. In 388 he was ordained bishop by Paulinus of Antioch, which served as a continuation of the Antiochian schism. See also: LCL BL. 2. P. 340. – Ed. See letters 128–130. – Ed. This means either the installation of an Orthodox bishop in the Sebastian See, which was difficult during the reign of the Arian Emperor Valens, or the transfer of the See directly to the administration of St. himself. Vasily (see: LCL BL. 2. P. 342). – Ed. About the persecution opened by the emperor. Valens after the death of St. Athanasius the Great in 373, see: Bl. Theodoret of Cyrus. Ecclesiastical History IV, 19. – Ed. That is, Christian martyrs of previous eras of pagan persecution. – Ed. In TSO: “the whole creation will be ruined.” – Ed. In TSO: “abundant with suffering.” – Ed. In TSO: “trusted”. – Ed. In the Greek text, the position of an official is designated by νουμεϱάϱιος, that is, by Roman numbering (numerarius). This position arose under the imp. Constantine the Great and designated the head of the office for high-ranking officials; Subsequently, the functions of numeraries became more diverse. By the time of St. Basil, they were elected in number of two for a term of one year, were in charge of the collection of taxes and duties from the imperial cities, and were also responsible for the financial side of the administrative management of the region. They were in charge of a staff of auditors (auditors) and chartularii (chartularii). See: Der Kleine Pauly. Lexicon der Antike // Hrsg. K. Ziegler, W. Sontheimer. Vol. III. Stuttgart, 1964, pp. 194–195. – Ed. About this saint, see the note to the letter of 100 St. Basil the Great. – Ed. Tractor (Greek: τϱαϰτευτής, Latin: tractator) is an official in charge of finances under the praetorian prefect, whose duties included ensuring the correct collection of fiscal taxes, collecting arrears and preparing tax documents (see: Der Kleine Pauly. Lexicon der Antike. Vol. II. S. 906). – Ed. In TSO: “I imagine your neighbor too.” Perhaps this means imp. Valens (see: LCL BL. 2. P. 362). – Ed. It is known about Antiochus that he was the nephew of Eusebius of Samosata (see: LCL BL. 2. P. 364). – Ed. That is, Eusebius of Samosata. – Ed. Compare: Homer. Odyssey X, 107 pp. – Ed. Compare: Homer. Odyssey XII, 85 pp., 245 pp. – Ed. A staunch follower of Nicene Orthodoxy, he served as military governor of Egypt in 367–368. (dux Aegypti) and was mentioned by St. Athanasius of Alexandria (Historia Acephala, XVIII). In 371 he held the position of comite and military commander of the Syrian and Euphrates (comes et dux Syriae et Euphratensis) in Armenia, the highest administrative position in the East (Ammianus Marcellinus. Roman History XXIX, 1, 2; XXX, 1, 18 ff.); It is precisely as a representative of the highest military authority that St. writes to him at this time. Vasily. In 378 he fell in the Battle of Adrianople. See: Der Kleine Pauly. Vol. III. S. 921. – Ed. Iraklid was Amphilochius's younger friend and rhetorician. – Ed. In TSO: “to the marketplace.” – Ed. In TSO: “to the first,” but this word does not clarify much. The English translation is “medical officer for community”, i.e. “senior medical officer of the community” (or public). Perhaps we are also talking about the court doctor. – Ed. In TSO: “difficult suffering.” – Ed. According to the Benedictine publishers, the luggage thrown overboard may imply a loss of unity among the Sebastians caused by the cessation of communication with Eustathius of Sebastia (cf. letter 237). See: LCL BL. 2. P. 373. – Ed. Flavius ​​Victor, a Sarmatian by origin, was a zealous follower of Nicene Orthodoxy (see also: Blessed Theodoret of Cyrus. Church history IV, 33). He began his service under Constantius II, and in 362 he was promoted to the rank of magister peditum. He distinguished himself during Julian's Persian campaign and played a decisive role in the election of Jovian. From 364 he held the position of magister militum under Valens, in 366 he was ambassador during peace negotiations with the Goths (Ammianus Marcellinus. Roman history XXV, 5; XXVII, 5; Codex Theodosianus VII, 4, 12). In 369 he served as consul. In 377–378 took part in the wars with the Persians and Goths, in the Battle of Adrianople he tried to save the emperor. Valens (Ammianus Marcellinus. Roman history XXX, 2; XXXI, 7, 12). After this, he left the service and lived most of the time in Antioch, marrying the daughter of Mavia (Livanius. Speech 2, 9, 6; 24, 20, 1; St. Gregory the Theologian. Letter 133 // St. Gregory the Theologian. Creations. T. 2. pp. 499–500). See: Der Kleine Pauly. Bd. IV. S. 1259. – Ed. In TSO it is incorrect - “Thessalian”. Ascholy, bishop The Thessalonian, a zealous champion of the Nicene faith, in 380 baptized the emperor who had fallen into a serious illness in Thessalonica. Theodosius the Great and convinced the latter of the need to establish and support Orthodoxy, as well as persecute heretics by administrative measures. He took part in the Second Ecumenical Council of 381. About him, see: St. Basil the Great. Letters 164, 165; Socrates Scholasticus. Church history V, 6, 8; St. Ambrose of Milan. Letter 15. To Harl. the inscription reads μονάζοντι ϰαὶ πϱεσβυτέϱῳ - “to the monk and presbyter.” – Ed. In TSO: “to the habit.” – Ed. Wed: St. Basil the Great. Letter 133. – Ed. So in the Benedictine edition. In the Greek text it is entitled: “Without inscription, to the mentor.” – Ed. We are talking, perhaps, about the transfer of the relics of St. to Caesarea Cappadocia. martyr Savva of Goth, who suffered in 372 (April 15). (LCL BL. 2. P. 380–381.) – Ed. See: St. Basil the Great. Letter 138. Evagrius of Antioch should be distinguished from other famous people of that era with the same name - Evagrius of Pontus and Evagrius Scholasticus (church historian). This Evagrius was ordained by the dying Paulinus of Antioch in 388 and thereby prolonged the Antiochian schism. He died no earlier than 392 (LCL BL. 2. P. 384–385). – Ed. This refers to Meletius of Antioch. – Ed. In TSO: “doubted.” – Ed. In the manuscript this letter (in Ming and in LCL BL) is inscribed: “To Antiochus.” Antiochus was the nephew of Eusebius. – Ed. No information has been preserved about these persons. – Ed. In TSO: “unquestioningly.” – Ed. Wed: St. Basil the Great. About the Holy Spirit 24, 55 // St. Basil the Great. Creations. T. 1. P. 146. – Ed. Canonical comments to letter 160, containing one of the canonical rules of St. Basil the Great, made by priest Alexander Zadornov. Epistle 160 was included as the 87th canon in the canonical collections of the Orthodox Church (editions: Rhalles-Potles 4.259–68; PG. T. 32. Col. 621–628). Written ok. 375–376 Most likely, this Diodorus was the famous Diodorus of Tarsus. This message is almost entirely the content of Rule 87 St. Basil the Great (see: Rules of the Holy Apostle and Holy Father with interpretations. M., 1876. M., 2000. P. 385–398). – Ed. For several reasons, St. Vasily objects to the possibility of a widower marrying his sister-in-law. Roman marriage law prohibited marriages between all relatives (adfines), although formally this prohibition applied primarily in a straight line (cf. in the Institutes of Gaius: Gai. I, 63). In this case we are talking about the second degree of the two-genous property. The prohibition of this kind of marriage (with reference to this rule of St. Basil) is indicated by the second part of the 50th chapter of the Slavic Kormcha (which is a reworking of the Byzantine Eclogue). The Synodal prohibition of 1810 on the prohibition in the Russian Church of marriages in the fourth degree of a two-parent nature was softened by circular synodal decrees of 1903–1904, which allowed the ruling bishops to permit such marriages in the fourth degree, with the exception of marriages with the sister of a daughter-in-law and the sister of a son-in-law. – Ed. In TSO: “to the hostel.” – Ed. We are not talking about Christian fasts, but about Old Testament food prohibitions. – Ed. “Confusion of related names,” which is the main marriage obstacle for in-laws, represents the reduction of older members of the clan to the level of younger ones (or vice versa). According to the synodal decree of 1859, permission for such marriages requires a special blessing from the ruling bishop. However, during the synodal period, exceptions of this kind were made for members of the reigning family (cf. the marriage of the Grand Duchess Elizaveta Feodorovna with Grand Duke Sergei Alexandrovich, which placed her in relation to St. Emperor Nikolai Alexandrovich in the position of both a sister-in-law (sister of the wife, St. Emperor Alexandra Feodorovna) and aunt (the wife of her father’s brother Emperor). – Ed. In TSO: “the like of this works miracles.” – Ed. Tracing paper from Greek. the word σιτομέτϱιον, meaning the daily food and food ration assigned to hired workers. – Ed. Obviously, he held the position of comes rei militaris per Aegyptum at the end of the 4th - beginning of the 5th century (see: PWRE. Bd. III. Hbbd. 18. Col. 2012). – Ed. About him, see note to letter 154. – Ed. More precisely, his name is not Eutyches, but Eutychos. – Ed. St. martyr Eutyches was a Cappadocian who was captured by the Goths during the reign of Gallienus in 260. He and the Cappadocian Christians who were with him were the first preachers of Christ among the Goths even before the mission of Ulfilas (see also: Philostorgius. Ecclesiastical History II, 5; LCL BL. 2. P. 408). – Ed. This letter is inscribed in Min (and in LCL BL also. - Ed.) “To Ascholius, Bishop of Thessaloniki,” but Ascholius was not from Cappadocia, which is why one might think that it was written to Soranus, who (see letter 150) was a military leader in Scythia. According to Garnier's edition, this letter is preceded by two letters to Eusebius of Samosata, written to St. Gregory the Theologian; These letters are in the Russian translation of the letters of St. Gregory are 65 and 66. See: St. Gregory the Theologian. Creations. T. 2. pp. 460–461. – Ed. Mention of Eusebius of Samosata in Greek. the inscription is missing, but is in Latin in PG. – Ed. In later manuscripts there is a different interpretation of ἐϰϰλησίας, which in translation gives “those who strive great deeds for the Church.” – Ed. In the LCL edition the inscription is given as follows: Γϱηγοϱίῳ Βασίλειος - “Basily to Gregory”. According to CPG 2900, letters 169–171 belong to St. Gregory the Theologian. – Ed. The city of Venes (other readings: Venasa, Sinnasa) is one of the ancient cult centers of Cappadocia, mentioned in Strabo’s “Geography” along with Comana, not far from which it was located (Strabo. Geography XII, 2, 5). According to this message, it had the largest church of Zeus (Ahura Mazda), which housed about 3 thousand hierodules (church workers) and the church lands they cultivated. – Ed. In TSO: “this shame.” – Ed. In TSO: “rushed high.” – Ed. In TSO: “sacred rank.” – Ed. The LCL edition adopts a different reading of φανεῖται, which translates as “this will seem very strange to you.” – Ed. The reading Θεὸν ϰαὶ ἀνϑϱόπους (“before… God and people”) is found only in Harl. It is not accepted in the LCL edition. – Ed. In Coisl. primus has a different interpretation παϱούσης, which translates as “with its inherent hardness.” – Ed. In TSO: “in good order and with decent modesty.” – Ed. Wed. 1 Timothy 3:13. Under the “degree” in this place of St. Vasily implies the rank of deacon, in which Glycerius was a member. – Ed. List E added ἑταίϱῳ – “to a friend”. – Ed. In list E, instead of ϰαλῶς, ϰαϰῶς appears, which in translation gives “although they were cut off unjustly (or badly). – Ed. The identity of the addressee of this letter, Bishop Sophrony, has not been established (see: LCL BL. 2. P. 445, n. 3). – Ed. In TSO: “they were sick with co-questioning.” – Ed. In TSO: “nun”. Canonesses (ϰανονιϰή) belonged to special women's communities, whose duties included various works of Christian charity. Unlike nuns, canonesses did not take monastic vows, and, unlike deaconesses, did not participate in divine services. According to the words of St. Vasily, already at that time there were charters for such communities; The earliest of the charters for canonesses that have reached our time was the charter of the blzh. Augustine, written in 423. For more details, see: LCL BL. 2. P. 449. In Harl. after the name of the addressee, πεϱὶ βίου ϰανονιϰοῦ is added - “about life in the community of canons.” – Ed. In TSO: “indifference.” – Ed. Nothing is known about the identity of this committee. – Ed. In TSO: “to my condemnation.” – Ed. Wed: St. Basil the Great. Letter 125, 3. – Ed. About this saint, see note to letter 100. - Ed. Damasus and Eupsychia. – Ed. There may be an error or inconsistency here, since in the Eastern Church the feast day of this saint falls on September 7 (LCL BL. 2. P. 460). – Ed. Perhaps, since we are talking about a written appeal to the emperor, Sophronius held the post of magister memoriae, whose duties included the analysis of written petitions addressed to the emperor (adnotationes). Nothing more is known about the personality of Sophrony. – Ed. Flavius ​​Arinfey at the time of writing this letter occupied one of the most important military positions at the court of the emperor. Valens (magister peditum), was consul in 372, and also held a number of positions in embassies at various times. His military career is covered in great detail by Ammianus Marcellinus (Roman History XV, 4, 10; XXIV, 1, 2, 7, 2; XXVI, 5, 2, 8, 4 ff.; XXVII, 5, 4, 12, 13). He was a strong follower of the Nicene creed and often came into conflict with the Arian emperor. Valens. He may have died in the Battle of Adrianople in 378. The circumstances under which the letter was written are obviously related to the political processes begun by the emperor. Valens against people suspected of fortune-telling regarding the emperor's heir to the throne (Ammianus Marcellinus. Roman history XXIX, 1, 2). – Ed. One of the famous defenders of the Nicene faith in the 4th century, declared by Emperor Theodosius the Great among the guardians of Orthodoxy in the East, with whom all those declaring themselves Orthodox in the regions of the Empire closest to them were supposed to be in church communion, which served as a guarantee of their right-mindedness. – Ed. In E, Med.: ἡμῖν693 – “to us.” – Ed. In Coisl. secundus, Reg. secundus is added to the inscription ἀγαπητιϰὴ πϱοσφώνησις - “appeal with love.” The addressee here is the Samosata Senate. – Ed. In TSO: “advisory”. – Ed. Immeria is a small town in Osroene. – Ed. All that is known about the addressee of the letter, Theodotus of Verria, is that during the reign of Emperor. Valens he occupied the see in Syrian Verria. – Ed. See: Homer. Odyssey IX, 91–97: They immediately set off on their journey and soon came to the lot eaters. Those lotus eaters had no plans for the death of our comrades, but only gave them the lotus to taste. Whoever tastes of its fruit, equal in sweetness to honey, He doesn’t want to announce himself or return, But, remaining among the husbands of lot eaters forever, he wishes Eat the lotus, stopping and thinking about your return. Translation by V.V. Veresaeva. – Ed. See: Homer. Odyssey V, 93–94: Having said this, the goddess set the table in front of the guest, Full of ambrosia; The crimson nectar was mixed for him. About St. Amphilochia of Iconium, see: Igum. Vassian (Zmeev). Saint Amphilochius of Iconium // St. Basil the Great. Creations. T. 2. App. 1. pp. 955–998. – Ed. Canonical Commentaries on Letter 188, Containing the Rules of St. Basil the Great, made by priest Alexander Zadornov. Three letters to St. Basil of St. Amphilochius of Iconium was included in the canonical collections of the Orthodox Church in the following form: Ep. 188, Amphilochio de canonibus I (c. 374–375) = canons 1–16 of St. Basil (published in the form of rules in the Athenian Syntagma, see: Rhalles-Potles 4.88–137, also in the form of letters in Migne’s “Patrology”, see: PG. T. 32. Col. 663–683); Ep. 199, Amphilochio de canonibus II (c. 375–376) = canons 17–50 (Rhalles-Potles 4.138–205; PG. T. 32. Col. 715–732); Ep. 217, Amphilochio de canonibus III (c. 376–377) = canons 51–85 (Rhalles-Potles 4.206–56; PG. T. 32. Col. 793–809). The best critical edition of the text (based on the “Synagogue” of John Scholasticus published by V. Beneshevich) was carried out by P.-P. Joannou within the framework of the work “Pontifica Commissione per la Redazione del Codice di Diritto Canonico Orientale” (since 1962). Here and further, except as otherwise noted, the canons in the commentaries are quoted from the Russian translation in the publication: Rules of the Orthodox Church with interpretations of Nicodemus, Bishop of Dalmatia-Istria: In 2 vols. M.: Father's House, 2001. - Ed. Kafars (Cathars) – “pure” (Greek οἱ ϰαϑαϱοὶ), the name that was used to refer to the Novatians and Manichaeans. In this case we are talking about the former. Novatians are followers of the schism of the presbyter Novatian in the middle of the 3rd century, who opposed himself to the Pope of Rome. Cornelius. The Novatians had strict and erroneous views on the sacrament of Penance, denying the possibility of forgiveness of such serious sins as idolatry, murder, fornication and adultery. Many of them rejected a second marriage. St. imp. Constantine the Great ordered their churches and cemeteries to be closed; The Novatians were also persecuted under the Arian emperor. Valente (LCL BL. 3. P. 7). – Ed. See: Rule 8 of the First Ecumenical Council (325); Canon 7 of the Council of Laodicea 343; Rule 7 of the Second Ecumenical Council. – Ed. So the Pope says: Stephen defended the unnecessaryness of re-baptizing heretics when accepting them into the Orthodox Church, however, there were other opinions: in the West, the schmch opposed this. Cyprian of Carthage; also baptism performed outside the Church was rejected as invalid at the Councils of Carthage in 220, 255 and 256. The same thing happened in the East in 230–235. at the Councils in Asia Minor - in Iconium and Sinnad. However, in the East, at the Councils of Nicaea and Laodicea, the baptism of these heretics was recognized as valid (LCL BL. 3. P. 8). – Ed. Pepusines (Pepuzians) - this is how the Montanists, followers of the presbyter Montanus, who also preached strict moral discipline, and, in addition, the continuity of the Revelation of the Holy Spirit, were called after the name of the city of Pepuza in Phrygia. – Ed. Canon 8 of the Laodicean, 7th of the Second Ecumenical and 95th Councils of Trullo require the rebaptism of the Montanists. – Ed. St. Dionysius the Great, Bishop Alexandria (end of the 2nd century - 265). – Ed. St. Basil establishes here a peculiar logic of degradation of communities separated from the Church. The schism begins with such a separation as an “arbitrary gathering”, goes through the stage of the schism itself and, as a rule, ends with the creation of a heretical community. The latter means not simply separation from the Orthodox episcopate without damaging church teaching (which is still possible at the stages of an “arbitrary gathering” and schism), but damage to the Orthodox teaching itself. – Ed. In TSO: “pervasive”. – Ed. In particular, this refers to the Novatians. – Ed. The Manichaeans are Gnostic heretics, named after the founder of their teaching, the Persian Mani (Manes), who founded the sect in 242. The Manichaeans professed a dualistic doctrine about the coexistence of the kingdom of Light and the kingdom of Darkness. Manichaeism was persecuted both in Byzantium and in Muslim countries. – Ed. Valentinians and Marcionites are Gnostic heretics, named after the founders of their teaching, Valentinus and Marcion, who lived in the 2nd century. – Ed. This rule speaks about the different ways in which people who have received the sacrament of Baptism in heterodoxy can enter the Church. Currently, in the Orthodox Church there are three rites of reception: Baptism itself, Confirmation and repentance. The canonical foundations of such a division, in addition to the actual rule 1 of Basil the Great, are contained in the canons of I Vs. 8, 11; II Sun. 7; Trul. 95; Karf. 68. – Ed. It is not entirely clear whether St. Basil believed that the Montanists changed the baptismal formula to include the names of Montanus himself, as well as the Montanist “prophets” Priscilla and Maximilla, because they identified Montanus and Priscilla with the Holy Spirit (considering them the “instruments” of Revelation). Tillemont believes that St. Basil indeed held this opinion on the basis of what he had heard about their teaching; Baronius thinks that the Montanists did not change the traditional Christian baptismal formula (see Matt. 28:19); Hefele recognizes both of these possibilities as acceptable (LCL BL. 3. P. 14–15). – Ed. The main practical difficulty in establishing a possible order of reception in each individual case lies in the problem of applying canonical norms in a situation where not all doctrinal signs can clearly indicate the need to follow one or another order. That is why Roman Catholics in different historical eras were received into one Local Church through different ranks (the first in the first half of the 17th century and the third in the 21st century in the Russian Church) or different rites existed in one historical era, but in different Local Churches (the third rank in the case of confirmed Catholics or the second in the Russian Church and the first rank in the Patriarchate of Constantinople in the 18th century). Establishing rites for Protestant sects and schismatics causes even more difficulties. Extreme Protestant communities, which have lost all connection with church teaching, are accepted by the first rank. With regard to schismatics, the policy of receiving rites depends on the status of this community in Orthodox ecclesiology. – Ed. Sschmch. Cyprian of Carthage († 258). – Ed. Firmilian, bishop Caesarea, according to some sources, is bishop. Iconian (LCL BL. 3. P. 15). – Ed. From Greek “enkrateya” (ἐγϰϱάτεια) – “abstinence.” An extremely rigid Gnostic sect founded in the 2nd century by Tatian the Assyrian. They, in particular, denied the salvation of Adam and Eve, condemned marriage, eating animal food, and even, according to some information, served their liturgy not with wine, but with water, which is why they received the nickname “hydroparasts” or “aquarians” (Latin aqua - water). – Ed. In other words, we can talk about schism when a group of people or at least one person deliberately breaks the Eucharistic unity, communication with their bishop as the shepherd of the community, that is, they do not recognize the bishop as their primate, do not remember him at worship, do not participate in the sacraments in churches where he is commemorated and arbitrarily form their own Eucharistic community. An unauthorized gathering differs from a schism in that its members have not yet been declared schismatics by the church authorities and can return to the Church without formal proceedings, only by bringing repentance. In the event that the court of the Church declared them schismatics, a special procedure for their return to the Church is already necessary. – Ed. St. Basil consciously contrasts true baptism as entry into the Church with the false “baptism” of heretics. That is why it is canonically incorrect to call the first rite of reception into the Church “re-baptism”, since this term implies the performance of some previously former baptism on those coming into the true Church and speaks of the first rite of reception in fact as a re-baptism, which is directly prohibited. – Ed. Perhaps we are talking about participants in the Nicene and Laodicean Councils (LCL BL. 3. P. 17). – Ed. St. Basil here establishes the main criterion for the principle of oikonomia - in the event of a canonical conflict, make a decision that will serve “for the well-being of many.” However, it should be recalled that the principle of oikonomia itself does not speak of a “strict” or “weakened” (in this example, St. Basil) version of the implementation of canonical instructions, since “the improvement of many” in different situations requires both one and the other approaches. – Ed. From among those baptized by heretics outside the Church. – Ed. We are talking about the sacrament of Confirmation. – Ed. Thus, we are talking about punishment for attempted double murder - of the mother and the fetus. “Definition on the reasons for the dissolution of a marriage sanctified by the Church” of the Council of the Russian Church of 1917–1918. on the basis of this rule, it recognized as one of the reasons for divorce “an attack on the life or health of the spouse or children”; The “Fundamentals of the Social Concept of the Russian Orthodox Church” (adopted by the Council of Bishops in 2000) directly calls “a wife’s having an abortion with her husband’s disagreement” as a legal reason for the dissolution of a church marriage. – Ed. Rule 63 of the Council of Elvira decides to excommunicate from Communion until the end of life those who have committed an abortion as a result of fornication (LCL BL. 3. P. 22). – Ed. Subsequent Byzantine marriage legislation recognized abortion as a legitimate reason for divorce, but did not imply that such a divorce was mandatory. Wed. opinion of imp. Leo the Wise in his 31st short story: “One law commands the dissolution of marriage, the other does not. We, as the most useful, agree to the one that commands the dissolution of the marriage, because we think that it is inappropriate and unfair for a wife to live with her husband who hates her husband so much that because of this she destroys the seed... However, if the husband wants, then the criminal wife can stay with him” (quoted from: A. Tyazhelov. Laws of the Greek Emperors in relation to the Church after Justinian. M., 1876. P. 98). – Ed. Many other rules of St. Basil the Great (23, 32, 51) is recalled, with the same reference to the prophet. Nahum, the usual legal norm is not to punish twice for the same crime. However, this principle is not absolute and some rules appear to violate it. For example, IV Sun. 7 defines: “We determined for those once appointed to the clergy, as well as for monks, not to enter into either military service or secular rank: otherwise, those who dare to do so and do not return with repentance to what they had previously chosen for God will be anathematized.” It is difficult to say whether “anathema” here is synonymous with defrocking or excommunication, but in the context of the entire canonical code, preference should be given to the first interpretation. – Ed. Defrocking as an extreme form of punishment for a cleric is already mentioned by the Rules of St. apostles (Ap. 12, 13, 32, 51, and also, on a specific occasion, Apostle 3, 5–7, 30, 31, 35). – Ed. On the difference between what is prescribed by written law and custom by St. Vasily also discusses in his essay “On the Holy Spirit,” revealing the concepts of church “dogma” and “kerygma.” Three fragments from this work, which are of fundamental importance in this matter, constituted the two rules of St. Basil according to the following scheme: De Spiritu Sancto 27.66–67; 29.71 (c. 375) = canons 91–92 (Rhalles – Potles 4.283–291; PG. T. 32. Col. 188–192, 200–201; it is these canons that end the collection of rules of St. Basil the Great “Pidalion” by St. Nicodemus the Holy Mountain). The obligation of equal fulfillment of written and oral traditions is manifested primarily in the order of the sacraments of Baptism and the Eucharist. Compare: “For we are not content with those words mentioned by the Apostle or the Gospel, but both before and after them we pronounce others, as having great power to perform the Sacrament, having accepted them from teachings not set forth in Scripture. Let us bless the water of Baptism, the oil of Anointing, and even the person being baptized, according to what rules set out in Scripture? Is it not according to a silent and mysterious tradition?” (St. Basil the Great. Rule 91 // St. Basil the Great. Creations. T. 1. P. 154). In favor of the legitimacy of oral tradition, according to St. Basil, evidenced by its transmission through many persons over a long time: “In particular, one of these traditions is ... the doxology, which the original founders, who passed on to their successors, with continued use over time, rooted in the churches a long-term custom. And if, as before the court, for lack of written evidence, we present you with many witnesses; then will we really not receive a merciful sentence from you? And I hope to receive it. For at the hearing of two and three witnesses every word will become (Deut. 19:15). If we clearly prove to you that the statute of limitations is in our favor, then don’t you recognize that what we are asserting is fair, that we should not be subjected to trial? For the ancient dogmas inspire a kind of reverence and respect for their age, as if for some kind of gray hair” (St. Basil the Great. Rule 92 // St. Basil the Great. Works. T. 1. P. 159). – Ed. Bigamous, trigamous and polygamous are meant not by those who have several wives at the same time or change them, for such behavior is called the extreme degree of adultery and unbridledness, but by those who took a second, etc., wife after the death of the previous one. – Ed. Later canonical legislation introduces a ban on a second marriage for the perpetrator of the dissolution of the first and penitential elements in the wedding rites of second-weds. The “Tomos of Unity” of 920 completely prohibited entering into a fourth marriage, allowing as an exception the possibility of a third marriage subject to a number of conditions (age limit of 30 or 40 years, absence of children from previous spouses, etc.) and subsequent penance. – Ed. That is, Holy Communion. Here St. Basil also testifies to the “multi-stage” penitential discipline of the Ancient Church: “crying”, “listening”, “crouching”, “standing with the faithful” (see also: St. Gregory the Wonderworker. Canonical Epistle to the Bishops of Pontus). – Ed. The norms of penitential discipline in the canonical body of the Orthodox Church establish a certain gradation of the duration and severity of the penitent’s punishment. The starting point, the center from which these degrees of penitence move away and towards which they approach, is communion with the fullness of the Church in the Eucharist. On a scale from temporary excommunication from Communion to anathematization, canons like St. Basil, as well as the other holy fathers, mean only this impossibility for the sinner - to be a partaker of the Body and Blood of Christ on an equal basis with other members of the community. – Ed. Those dying under penance are generally an exception to the general penitential discipline of the Church. Rule 13 of the First Ecumenical Council refers to the “ancient law and rule,” confirming its provision that “so that the departing one is not deprived of the last most necessary parting words. If, having been at the point of death and granted Communion, he returns to life again, let it be only among those participating in prayer. In general, to every dying person, no matter who he is, who asks to receive the Eucharist, with the test of the bishop, may the Holy Gifts be given to him.” St. discusses in more detail the foundations of this custom, which has become a canonical norm, in his Rule 5. Gregory of Nyssa, referring to the “philanthropy of the fathers” and introducing on this basis the general principle that “if there is a true conversion, then let the number of years not be observed, but with the reduction of time, let the penitent be led to return to the Church and to the communion of the Holy Mysteries.” – Ed. The text of the rule does not say anything specifically about “virgins”, but generally refers to “canons” dedicated to God (as in the Athenian syntagma and the Russian translation - for example, in Nikodim Milash). Although Aristin and the Slavic Helmsman speak only about virgins, who, of course, are also among such “initiated” (cf. Rule 5 of the Council of Carthage), but the meaning of the norm established by the Rule of St. Vasily, refers to all clergy and laity in general (including monastics) who have taken a vow of virginity. – Ed. This was one of the main arguments against the Catholic Church by some schismatics and heretics (Novatians and Montanists). – Ed. In other words, the punishment period for this kind of criminals is determined at 20 years (cf. next Rule 8 about free killers). It is worth noting that in the Old Testament such crimes were subject to the death penalty (Lev. 20:16), and Byzantine civil law punished such crimes by castration. – Ed. Byzantine jurists Zonara and Balsamon, interpreting the rules of St. Vasily, they believe that impurity here should be understood as a prodigal relationship between relatives that occurred out of ignorance. Benedictine publishers of the letters of St. Vasily believes regarding the indicated period of repentance of 30 years that it is most likely erroneous, since for an arbitrary sin of this kind the rules of St. Vasily is given a sentence of no more than 20 years. Apparently, we are talking here about a specific person who fell into this sin and remained 30 years in repentance for it (LCL BL. 3. P. 28–29). – Ed. On this see also: Aristotle. Nicomachean Ethics III, 1; V, 8. – Ed. This Rule has parallels both in Roman law and in the canons of other holy fathers. Thus, the first distinguishes between voluntary murder, due to negligence, and accidental murder, which is also taken into account when punishing (cf. Justinian’s Digests (I, 1, 3; XLVIII, 6, 2; XLVIII, 22) and the Institutes of Guy (Gai. III, 1, 4). At the same time, manslaughter led only to civil, not criminal punishment. In addition, the murder of a whole a number of persons (primarily an outlaw, an outcast, a thief at night, a seducer of a daughter, in the era before St. Constantine, also a slave of the master and the son of the father of the family), Roman law left unpunished in the same way in the 5th Rule of St. Gregory of Nyssa - Ed. Benedictine publishers point out that this custom, mentioned by St. Basil, perhaps formed under the influence of Roman law, according to which a husband was allowed to leave his adulterous wife, but a wife was not allowed to leave her adulterous husband (LCL BL. 3. P. 36). – Ed. The general context of the rule makes the St.’s bewilderment obvious. Basil regarding the cruelty of Roman marriage legislation in the matter of divorce based on adultery, which is permissible only to the spouse, but not to his wife. Having cited the evidence of Holy Scripture, St. Vasily states their incompatibility with the “custom” that migrated from pagan Roman jurisprudence to the law of the Christian Byzantine state. According to a modern researcher, “the duty of fidelity in Roman marriage lay solely with the woman: the genesis of the monogamous institution explains this profound difference. Since monogamy was originally intended to provide a man with certainty of offspring for hereditary purposes, it entails in all ancient civilizations a duty of fidelity only for the woman” (Franciosi J. Institutional course of Roman law. M., 2004. P. 180). – Ed. Later Byzantine legislation most often understands an oath as a testimony under oath. Yes, St. imp. Irina in 797 ordered to refrain from swearing (on the basis of Holy Scripture), but to bear testimony under oath in the courts. False witnesses before the Gospel were punished by having their tongues cut out. – Ed. Apostolic Canon 17. See also: Tim.3:2-13; Titus 1:5–9; 1 Peter 5:1–4. – Ed. As in Rule 4, this does not mean bigamy, but second marriage. On this topic, see a detailed study: Troitsky S.V. Deuteramy of clergy. St. Petersburg, 1912. Today, the Definition of the Holy Council of the Orthodox Russian Church “On the second marriage of clergy” of July 19/08/1, 1918 remains relevant. It is fundamentally noted here that “the prohibition of widowed and divorced clergy from entering into a second marriage, as based on apostolic instructions (1 Tim. 3: 2–12 and Titus 1:6), church canons (3rd Canon of the Trullo Council, etc.), the ideal of Christian marriage and the high concept of the duties of the priesthood, must be observed invariably.” However, “every possible alleviation of the plight of clergy who have lost their wives and remain faithful to their sacred calling should be the subject of constant attention and active concern both from the church authorities ... and from fellow church ministers.” For the rest, the Council considered it possible, after defrocking, to engage in other types of service to the Church - from educational to administrative. However, already during the discussion on the text of the Definition, concerns were expressed that since in the popular consciousness a person who has been defrocked is called “defrocked,” then such a person cannot educate future shepherds. Moreover, sschmch. Archbishop Seraphim (Chichagov) proposed returning to the ancient Russian practice of tonsuring widowed priests. – Ed. Wed. Rule 1st St. Athanasius the Great: “It is not permissible to kill: but killing enemies in battle is both lawful and worthy of praise.” – Ed. That is, they would participate in all other sacraments and rites of the Church, except for Holy Communion. – Ed. That is, he lends money at usurious interest rates. – Ed. Usury, completely prohibited for clergy (see: Ap. 44, I Sun. 17), was not prohibited by civil laws for the laity. This Rule establishes a way to eliminate this canonical obstacle to entering the clergy - the transfer of funds obtained by usury to the benefit of the poor. This possibility is provided for by the closest to the time of the life of St. Basil Codex Theodosius (see: Codex Theodosianus L. 27, XVI, 2). Code of St. Justiniana already presupposes the legal independence of such charitable institutions (orphanotrophies) from the episcopal see, but with the preservation of property dependence (Codex Justiniani 49. C. 1, 3). – Ed. The difficulty that St. solves. Basil, lies in the grammatical combination of words of the Greek text (Ps. 8:9): τὰ πετεινὰ τοῦ οὐϱανοῦ, ϰαὶ τοῦς ἰχϑύας τῆς ϑαλάσσης, τὰ διαποϱευόμενα τϱιβοῦς ϑαλάσσων, where τὰ διαποϱευόμενα (transient), apparently agreed in gender with τὰ πετεινά (birds) rather than with τοῦς ἰχϑύας (fish). In TSO: “in the universe.” – Ed. Wed: St. Basil the Great. Conversations on Shestodnev 8, 2 // St. Basil the Great. Creations. T. 1. P. 410. – Ed. And here the difficulty lies in the word ϰύϱιος, which can be both the name of God and the name of a person invested with some kind of power. The end of the first canonical epistle (letter 188) moves from the canonical theme to the exegetical one, but nevertheless also constitutes 15–16 canons of St. Basil in canonical collections. Leaving these rules without attention, ancient and modern canonical commentators consider their presence in the canonical corpus to be a feature of the inclusion of the full text of the episcopal letter as a legal ecclesiastical source. Wed. nevertheless, letter 236, which was not included in the canonical collections of the Church in its entirety, but only in one of its paragraphs (Rule 86). – Ed. In some publications, instead of “first doctor” (ἀϱχιάτϱῳ), we read “doctor” (ἰατϱῷ). Written in 374 or early 375. See Epistle 151. This letter in the manuscript tradition is sometimes attributed to St. Gregory of Nyssa - “Eustathius, on the Holy Trinity” (see CPG 2900). – Ed. Or “their malice never disappears.” – Ed. Sabellius is the founder of the heretical (monarchian) teaching about the Persons of the Holy Trinity, that They are temporary (one after another) manifestations in the world of the One God and do not have Their own hypostatic existence. – Ed. Here in the meaning “in the plural” (πληϑυντιϰῶς). – Ed. Here it means “dissimilarity, difference” (τὴν ἑτεϱότητα). – Ed. In some publications, instead of “do not disagree” (διαφωνεῖν), we read “do not differ” (διαφέϱειν). – Ed. In some editions “these” (τούτοις). – Ed. Here it means “to compare” (συγϰϱινόμενα). – Ed. We are talking about how King Saul, after the death of the prophet Samuel, while waging war with the Philistines, did not receive an answer from the Lord regarding the decisive battle: neither in a dream, nor in appearances, nor in prophecy. Then he turns to the sorceress from Endor. Here's what we read further about this event: And Saul came to his wife at night and said to her: cast a magic spell on me, and bring me to the same river. And the wife said to him: Behold, now you yourself weigh the tree that Saul has created, just as you destroyed the rabble-rousers and magicians from the earth, and how are you snatching my soul to put it to death? And Saul swear to her, saying: As the Lord liveth, if untruth befalleth thee concerning this saying. And the wife said to Saul: Whom shall I raise up? And Saul said: Bring up Samuel. And the wife saw Samuel, and cried out with a commanding voice, and the woman said to Saul: Why have you deceived me? and you are Saul. And the king said to her: do not be afraid, whose faces you have seen. And his wife said to him: I saw the gods rising from the earth. And I said to her: what have you known? And (the wife) said to him: (I saw) an old man rising from the earth, and this one was clothed with a long robe. And Saul knew that this was Samuel, and bowed his face to the ground and worshiped him. And Samuel said to him: Why did you force me to call you? And Saul said: I grieve greatly, for the foreign women are fighting against me, and God depart from me, and no one has heard me, either in the hands of the prophets, or in dreams, or in manifestations: and now I have called you, and tell me what I will do. Samuel answered him that the Lord would tear the kingdom out of Saul’s hand and give it to his neighbor David, but Saul and his sons would be killed the next day (see 1 Samuel 28:4–25). – Ed. In some publications, instead of “knowledge” (τὴν γνῶσιν), we read “memory” (τὴν μνήμην). – Ed. Here the meaning is “different” (συνδιαχωϱίζονται). – Ed. In some publications, instead of “if we understand that there is a single action” (ἐὰν δὲ μίαν νοήσωμεν τὴν ἐνέϱγιαν), we read “therefore, seeing that the action” (ἰδόντες οὖν τὴν ἐνέϱγιαν). – Ed. In some editions: “The All-Holy” (Παναγίου). – Ed. In some editions, instead of “order” (διάταξις), we read “reasoning” (διάλεξις). – Ed. Greek =τὸ ἀπαϱάλλαϰτον – indistinguishability or identity. – Ed. That is, what can be assigned or donated. – Ed. Here in the meaning of “mentally attached” (ἐπινοουμένοις). – Ed. In one of the codes: “the expression of which has not yet been found.” – Ed. Diocese in the province of Lycaonia under the ecclesiastical jurisdiction of Iconium. Despite their location at the center of the Roman Empire, the Isaurians had long been savage barbarians, constantly threatening their neighbors with new invasions. During this period, the Isaurian episcopate was upset by the attacks and persecution of the Arians (LCL BL. 3. P. 71). – Ed. To the rank of bishop to fill vacant chairs. – Ed. Emend. G. – M.: more “suitable” (ϰαιϱιωτέϱους). – Ed. This Gregory can hardly be identified with anyone. – Ed. This was often addressed to bishops, and occasionally to other members of the clergy and to emperors. – Ed. Here it means: “by placing” (ἐπιϱϱίψαντας). – Ed. In some editions: “eternal, reliable” (ἄλυτον). – Ed. In List E, the word "Lord" is missing. – Ed. Perhaps to the bishop. – Ed. In list E we read: “were discovered.” – Ed. To the imperial one. – Ed. The Bishop of Seleucia in Isauria was present at the Second Ecumenical Council in Constantinople in 381. He was buried in the Church of St. mts. Thekla (LCL BL. 3. P. 77). – Ed. One can guess that this letter written to Sympius is the same one about which St. Vasily mentions in a previous letter. Since it, as can be seen again from the previous letter, was sent to St. Amphilochius, then it is inscribed (in manuscripts and publications) to this latter (in LCL BL - “To Amphilochius, Bishop of Iconium” - Ed.). In some editions: “by you” (ὑμῖν). – Ed. In list E, instead of “for the sake of title” (διὰ τῆς ϰλήσεως) we read “for the sake of faith” (πίστεως). – Ed. This refers to local churches. – Ed. In some publications we read: “Holy God.” – Ed. As for Sophronius and letters to him, see also letters 32, 76, 96, 177, 272. - Ed. In some publications, instead of “first doctor” (ἀϱχιάτϱῳ), we read “doctor” (ἰατϱῷ). We know everything about Meletius only from this letter. – Ed. In Vat. and Claromon.: “and I will not first be snatched away (μὴ πϱοδιαϱπασϑῶμεν) [from this life] because of illness.” – Ed. We know about Zoila only from this letter. – Ed. Euphronius was later transferred to the See of Nikopol. See letters 227, 228, 229, 230. – Ed. Longtime friend and compatriot of St. Vasily. See letters 33, 75, 178, 104. The same letter is found in St. Gregory of Nazianus (241), however, its inscription is not “to Aurgius”, but “to Augryus” or “to Abugryus”. – Ed. In list E we read “you”. – Ed. In Combefisius, instead of “delivering military food,” we read “food for the army.” – Ed. The letter was written to St. Ambrose, who was appointed bishop. Mediolansky a year before. This letter is a response to the request to return the remains of St. Dionysius of Milan, who died in Cappadocia, to his hometown. Ambrose of Milan himself was born around 340 in the city of Trevir (now Trier, Germany) into a rich and noble Roman family. In 373, Ambrose was appointed to the post of prefect of northern Italy with residence in Mediolan (now Milan). In 374, Ambrose was baptized, then ordained a priest and made a bishop, thus passing through all the levels of the church hierarchy in 7 days. After his election, he donated all his great wealth to the Church and until the end of his life he observed a vow of non-covetousness, leading a modest and austere lifestyle. One of the bishop's main areas of activity was the fight against Arianism and paganism. Known as a transformer of church singing: he introduced time signatures, correct rhythms, and a variety of melodies in singing. He himself wrote many liturgical hymns that have survived to this day. – Ed. This refers to King David. Wed: And David chose his servant, and they took him from the flock of sheep (Ps. 77:70). Amos, the fourth of the 12 minor prophets, was at first a simple shepherd (see Amos 7:10–15). Called to prophetic service during the reign of Uzziah, king of Judah, and Jeroboam II, king of Israel. He was a contemporary of the prophets Hosea, Joel, and Isaiah. – Ed. In some publications we read: “known for all the affairs in the world” (πᾶσι πϱάγμασι τοῖς ϰατὰ τὸν βίον πεϱίβλεπτον). – Ed. In List E: “in Christ.” – Ed. In list E: "God's". – Ed. Successor of Protasius, Bishop of Milan, from 346. Mentioned in connection with the Council of Milan in 335. Under the influence of Emperor Constantius, he is forced to sign a document partially condemning St. Athanasius, but his name is said to have been erased by Eusebius, bishop. Verchelsky. He was exiled by the emperor to Cappadocia, where he died in 374 (LCL BL. 3. P. 94–95). – Ed. This proposal is not on List E. – Ed. A Byzantine address, very common and usually used in relation to bishops. – Ed. We know nothing about Thirasia. – Ed. The almost causeless insistence of St. Basil regarding the authenticity of the relics can be easily explained. The neglect of the relics, which later acquired a huge scale, was already a cause of considerable concern at that time. The Western Church was less careful and conscientious regarding the storage and handling of relics. Consequently, this letter mentions the dispatch of servants by Ambrose and the confidence in the piety and attentiveness of those who “gave” and “those who received.” – Ed. In TSO: “strangers”. – Ed. In Reg. secundus, Coisl. secundus and Paris. added: “who was in exile, because of which he could not send any of the elders to him.” Regarding Eusebius, Bishop of Samosata, see previous letters addressed to him: 27, 30, 31, 34, 47, 48, 95, 98, 100, 127, 128, 136, etc. - Ed. In list E we read this place as follows: “I myself met those who were going to you, more than four, and with them those letters that were brought to me from Samosat...”. – Ed. We know everything about Leontius only from this letter. – Ed. Peraequator (Latin), ὁἐξισωτής (Greek). The official who carried out the distribution and audit of taxes, starting from the era of the imp. Diocletian. These officials were chosen either from the old magistrates or from the heads of municipalities. – Ed. We know nothing about Sophronia. – Ed. In some publications: “day after day”, “daily”. – Ed. Eusebius knows nothing about this. – Ed. In TSO: “presidencies”. Literally: “staying in a foreign land” (τῆς παϱοιϰίας). – Ed. Canonical comments to letter 199, containing the rules of St. Basil the Great, made by priest Alexander Zadornov. More details about the context of the rules from the second (letter 199) and first (letter 188) canonical epistles of St. Basil the Great, see: Fedwick P. J. Basil of Caesarea: Christian, Humanist, Ascetic: A Sixteenhundredth Anniversary Symposion. Toronto, 1981; Fedwick P. J. The Church and the Charisma of Leadership of Basil of Caesarea. Toronto, 1979. – Ed. In many editions the beginning of this letter is missing until the 17th rule. – Ed. E is not on the list. – Ed. Benedictine publishers believe that the “infidel” was a certain influential Arian from Antioch, who deceived Bishop Meletius by imposing a certain non-Orthodox oath on the clergy (LCL BL. 3. P. 105). – Ed. Canon 19 of the Council of Ancyra decrees that “all who have taken a vow of virginity and who have broken it must obey the decrees and regulations regarding bigamy” (LCL BL. 3. P. 105). – Ed. In List E and some other editions we read “softly” (ἁπαλῶς). – Ed. In Rule 58 St. Basil decrees a 15-year punishment for adulterers. – Ed. Regarding the age limit for tonsure into monasticism, it should be noted that the modern church legislation of the Russian Church, as determined by the Council of Bishops in 2000, allows tonsure into the mantle upon reaching 30 years of age, which corresponds to the practice of the Russian Church of the synodal period. Cathedral 1917–1918 speaks of 25 years, corresponding to the permissible age of tonsure for students of theological schools of the synodal time. Canonical definitions also do not entirely agree with the Rule of St. Basil - Rule 40 of the Trullo Council allows the passage of the novitiate test starting from the age of 10. – Ed. Balsamon suggests that we are talking about those who, due to poverty, are not able to provide for their daughters. Zonara gives another example, saying that relatives may not be obliged to provide them with a dowry (LCL BL. 3. P. 109). – Ed. St. Basil advises “taking a clear vow” of virginity instead of the silent vow, which, as he says, monks usually took. In addition to the nuns working in the dormitory, some women, living in the world, took a vow of virginity. St. Vasily here says that regarding men he does not know of such vows of celibacy, with the exception of monks who took a silent vow. He advises henceforth to require from monks a clear vow of celibacy (LCL BL. 3. P. 110). – Ed. According to the Greek commentator, here St. Basil speaks of women who, being in heresy, violated the vow of virginity by marriage. If they joined the Church, then they should not be called to account for their unfaithfulness while they were in heresy, since they were not yet subject to the law of the Church. Moreover, their sin is forgiven in baptism, just like sins committed during the catechumen (LCL BL. 3. P. 111). – Ed. The catechumens, not being full members of the Church, because they are only preparing for St. Baptism are not considered as subjects to which all the norms of penitential discipline are applicable. However, this does not mean their complete exclusion from the application of such norms. For example, Canon 14 of the First Ecumenical Council instructs the apostate catechumens “that they should only be among those listening to the Scriptures for three years, and then pray with the catechumens.” Also, the Ancyra Council, by its Rule of 12, commands that persons who sacrificed to idols before baptism and then were baptized be admitted into the clergy as having washed away their sin. In more detail, Rule 5 of the Neocaesarea Council: “The catechumen who enters the church and stands in the rank of the catechumens, having been convicted of sin, if he was numbered among those who kneel, may he be relegated to the rank of those who hear the Scriptures, having ceased to sin. If, while still among those listening, he sins, let him be expelled from the church.” The same condescension is shown here by St. Vasily. – Ed. Perhaps the benefits of baptism, that is, the birth of a soul in the Church. – Ed. A husband (i.e., a married man) who enters into an illegal relationship “with a woman free from marriage” is punished not for adultery (for fifteen years), but for fornication (for seven years). See Rules 59 and 77. This is according to the Mosaic and Roman law, but according to Christian law, carnal relations in which one of the persons, man or woman, is married, is adultery (LCL BL. 3. P. 112). – Ed. Also see Rule 9. – Ed. Sponsalia, betrothal, in Roman law gradually came to play an important role in its legal consequences, one of which was the establishment of a quasi-kinship relationship between the bride and groom (adfinitas). – Ed. Here and further (Rules 23–26, 30, 31, 33, 35–42, 46, 49) St. Basil basically reproduces all those prohibitions regarding marriage and its consequences that he borrowed from Roman law. – Ed. Therefore, the consent of the girl's parents or guardians is required before she can be taken. – Ed. See Rule 26, where St. Vasily speaks out against those who cohabit fornically (outside marriage). But they are allowed to marry if they wish. – Ed. That is, to stand behind the church doors among the “crying”. For the four orders of penitents, see Note to Letter 188, Rule 4.—Ed. That is, Holy Communion. – Ed. One of the legal consequences of betrothal in Roman law is the restriction on marriage between members of two families, even in the event of a break in the engagement. Moreover, these restrictions should have followed from the fact of a valid marriage. – Ed. See letter 160, where St. Vasily condemns the marriage of a man with the sister of his late wife as something contrary to custom. – Ed. Rule 2 of the Council of Neocaesarea states: “If a woman marries two brothers, she shall be excommunicated until her death; if, at the time of death and in the event of recovery, she promises to break off the illegal relationship, then for the sake of mercy she can be allowed from punishment. If the husband or wife died in such a union, then a more severe punishment should be imposed on the still living [of such spouses]" (LCL BL. 3. P. 115). – Ed. In Acts 6:1 we read that widows were provided for by the Church. According to 1 Timothy 5:9, widows who are sixty years of age or older and who have been in only one marriage are permitted to perform certain temporary duties in the Church. Perhaps St. Vasily here means such widows. He believes that they are forbidden to get married, and not all widows in general. At ap. Paul (1 Cor. 7:39) widows are allowed to marry: if her husband dies, she is free to eat, wants to commit harm for no good, but in the Lord (LCL BL. 3. P. 116–117). – Ed. Corruption, like fornication, does not prevent a man from marrying a girl if she and her parents agree to this. But a subsequent marriage does not free him from the need to bear punishment for molestation. See Rule 22 (LCL BL. 3. P. 117). – Ed. Greek commentators give various examples of such illegal marriages, which a clergyman could unknowingly enter into. Balsamon says that if a man marries a girl for whom he or his father was guardian, or a nun, or a close relative, this is an illegal marriage. Zonara mentions only the last two cases, while Aristinus lists by name those whom it is not permissible to marry, including: the widow, the handicapped, the actress and those who are dedicated to God (LCL BL. 3. P. 118). – Ed. Some publications added: “before others and.” – Ed. Wed. Rule 86 St. Basil the Great in letter 236. – Ed. An oath taken to do evil is not only void, but must be broken. – Ed. In TSO: “with unwavering determination.” – Ed. Canon 11 of the Council of Ancyra does not prescribe punishment for kidnapping. See note to Rule 22 St. Basil the Great. – Ed. According to Balsamon and Zonaras, among the listeners, according to Aristin - among the catechumens. Benedictine editors distinguish two kinds of prayers, namely, prayers for the catechumens and prayers for the faithful; and in this case the prayers of the faithful are implied. In addition, starting with Aristin, they say that the punishment for kidnappers was the same as for fornicators. Benedictine publishers write: “Three years without prayer” in the light of Rule 22 of St. Basil: in the first year the kidnapper must stand among those who weep, the second - among those listening, the third - among the catechumens, and in the fourth he can be admitted to the prayers of the faithful among those standing (LCL BL. 3. P. 122). – Ed. In TSO: “Why shouldn’t we care about what is shown externally.” Balsamon interprets τῶν σχημάτων in the sense of “preposition” and explains it as follows. If a widow wants to get married, but is ashamed to enter into a second marriage, she agrees to be kidnapped. Considering that she willingly runs away with a man, one should not take into account the “external” (or the very appearance of the act). Zonara interprets τῶν σχημάτων as “garment” and in this case means a widow who already wears the robe of a widow belonging to the Church, but who has not yet consecrated herself by taking a vow of abstinence. Therefore, she is still free to marry, and one should not pay attention to [this] attire (LCL BL. 3. P. 122–123). – Ed. This Rule, together with the 36th and 46th, was published as one rule - the 93rd at the Council of Trulla (LCL BL. 3. P. 123). – Ed. Compare: If anyone sees his brother sinning a sin not leading to death, let him ask and give him life for those who sin not leading to death. There is a sin leading to death: it’s not about that, I say, but pray. All unrighteousness is sin, and it is a sin that does not lead to death (1 John 5:16–17). Commentators offer different interpretations of mortal sin. Balsamon believes that this is one of the most serious mortal sins, which is punishable by death, like murder. According to this interpretation, the present rule is an addition to Rule 4 in the First Canonical Epistle, where it is decreed that a deacon who has committed fornication must be deposed, but not excommunicated from Communion. Fornication in this sense is not punishable by death. St. Basil says here: if a cleric has committed a sin worse than fornication, which, for example, is punishable by death, just like murder, he should only be deposed and not excommunicated from Communion. Zonara understands mortal sin as a sin committed in deed, as opposed to a non-mortal sin or one that is only in thoughts and not carried out in practice. Aristinus interprets mortal sin as carnal sin. Benedictine publishers believe that St. Basil here points to more serious mortal sins (LCL BL. 3. P. 124–125). – Ed. That is, when she could have taken care of him, but did not. If the mother was physically unable to care for the child, and he died from such neglect, then she deserves an apology. See Rule 52 St. Vasily (LCL BL. 3. P. 124–125). – Ed. We are talking, according to Balsamon’s interpretation, about the surviving foundling. This should have been reported to the bishop (law 412). On the other hand, “the conclusion of the law is confusing: “whoever finds a child has the right of ownership in relation to what was found, if the bishop confirms with paper that the child is really a foundling...” The idea is that it is the bishop who secures the slave position of the foundling. This understanding of the law is correct, although the goals that the law pursues are unclear” (Jerom. Michael. Legislation of the Roman-Byzantine emperors on the external rights and benefits of the Church (from 313 to 565). Kazan, 1901. P. 257). – Ed. According to Balsamon and Zonara, a woman should be punished even if the child did not die, but was found and cared for by someone else. See Rule 2 St. Vasily (LCL BL. 3. P. 125). – Ed. E is not on the list. – Ed. That is, personally, privately. This Rule provides evidence of the practice of private confession of sin to a priest during the life of St. Vasily (LCL BL. 3. P. 125). – Ed. Here it means “in some other way” (ὁπωσοῦν). – Ed. Possibly death from her husband; if he notices that his wife is fulfilling all stages of punishment for any sin, then, suspecting her of sin, he will kill her (see: PG. T. 138. Col. 698–702). According to another interpretation, death under civil law for adultery (LCL BL. 3. P.125). – Ed. For adultery, the punishment was fifteen years. See Rule 58 St. Vasily. – Ed. In list E we read this: “In the case of the abandoned (ϰαταλειφϑέντος) it is necessary to keep in mind.” – Ed. See Rule 9, where St. Vasily mentions several reasons that do not justify a wife leaving her husband. – Ed. That is, he should not be excommunicated from the Church, but he cannot cohabit with another woman. See: Zonara (PG. T. 138. Col. 702). According to Aristinus (see ibid.), even if the husband lives with another woman, he is worthy of leniency and therefore is not subject to penance if he takes another wife (LCL BL. 3. P. 125). – Ed. See Rule 31 St. Vasily. – Ed. That is, punishment for fifteen years. See Rule 58 St. Vasily. – Ed. An adulterer who has let go of another man's wife is not prohibited from marrying an unmarried woman. See: Balsamon, Zonara, Aristin (PG. T. 138. Col. 703–706). – Ed. See Rules 22, 40, 42. – Ed. According to Roman law, patria potestas implied that all free members of the family were under the authority of the householder. He also recognized the children born as members of his familia. Based on this situation, the householder made a decision on marriage, but the consent of the bride was also required (Digestae Justiniani XXIII, 1, 11). – Ed. This Rule does not apply to those girls who are kidnapped, but to those who are married without the knowledge of the father (LCL BL. 3. P. 127). – Ed. In some publications, instead of “all this time” we read “in every possible way” (παντί τϱόπῳ). – Ed. We are obviously talking about a slave. – Ed. See Rules 38, 42 St. Vasily. – Ed. That is, independent from parents, owners, guardians. See Rule 42 St. Vasily. – Ed. See Rules 24, 30 St. Vasily. – Ed. This Rule established the general principle that the consent of parents, owners or guardians is necessary for the validity of a marriage. Rules 22, 38, 40, 41 are an application to this basic principle. – Ed. According to some commentators, we are talking here about marriages between slaves, but it is unlikely that St. Basil could devote the Rule to issues of relations between those whose marriage was recognized by contemporary Roman legislation only as simple cohabitation without legal consequences (contubernium, according to Gai. I, 58). Thus, the Rule refers to those under the authority of the father of the family and the landlord. – Ed. Voluntarily or involuntarily - it depends on the intention and the weapon used. See: Aristin (PG. T. 138. Col. 718). The penalty for the first is 20 years (see Rule 56), for the second - 10 years (see Rule 57). See also Rule 8 on the various types of arbitrary and involuntary manslaughter. – Ed. We know quite little about the institution of deaconesses in the Ancient Church. Some identify them with those widows who, at the age of 60, were allowed to devote their lives to fulfilling certain temporary positions in the Church and at the same time they were required to observe abstinent lives. Deaconesses were formally ordained by bishops, and in addition to performing those temporary works of mercy for women that deacons performed for men, they also seem to have assisted in the baptism of women. If we remember that the process of performing this Sacrament required the immersion and anointing of the entire body, then we can easily establish that in the case of the baptism of women, just such positions of consecrated women were necessary. Such duties are prescribed for deaconesses in the Didascalia Apostolorum. In "Apostolic Constitutions" VIII, 27 they are charged with maintaining order among women in the church and acting as intermediaries between the clergy and parishioners. Deaconesses did not give blessings and did not perform priestly and diaconal duties (LCL BL. 3. P. 130–131). – Ed. In list E, instead of “to repentance” (μετάνοιαν), we read “to Communion” (ϰοινωνίαν). – Ed. That is, Communion of the Holy Mysteries. – Ed. In TSO it is erroneous “in the eighth summer”, i.e. in the eighth year, but in Greek. The text contains the word “seventh”. – Ed. That is, he was baptized and accepted the Orthodox faith. – Ed. That is, according to Balsamon (PG. T. 138. Col. 722), he rejects church traditions, canonical definitions, or refuses to live according to Christian commandments (LCL BL. 3. P. 131). – Ed. This Rule, together with the 31st and 36th, at the Trullo Council is represented by the 93rd Rule. – Ed. Ep. Nicodemus (Milash) identifies these three names and assimilates them to the same heresy. The LCL publishers appear to make a distinction between the two. They write that the Apotactites were an ascetic sect in Phrygia, Cilicia and Pamphylia in the 3rd–4th centuries. They denied private property, condemned marriage, and sought authoritative confirmation of their opinions in the apocryphal “Acts” of Peter and Thomas. The Saccophora, literally “wearing bags” (instead of clothes), are an ascetic sect of the Manichaean persuasion. They were, under threat of state punishment, prohibited by law. Theodosius from 382 (LCL BL. 3. P. 131). For encratites and novacians, see note. us. 695 present ed. – Ed. See Canon 8 of the Council of Nicea and 17th of Laodicea, where the baptism of the Novatians is recognized as valid. – Ed. Some publications added: “celibate.” The meaning here is this: she should not marry while her first husband is alive. – Ed. That is, church law. Third marriages are recognized by civil law. See Balsamon, Zonara, Aristin (PG. T. 138. Col. 735). – Ed. See Rule 4, where St. Vasily calls the third marriage fornication. According to Balsamon, the Church did not give permission for a third marriage, but if in such a marriage both parties lived in mutual agreement, it did not order their separation. St. Basil in Rule 4 says that custom presupposes a five-year excommunication from the Church for such a canonical crime (LCL BL. 3. P. 134–135). – Ed. That is, stand with those crying outside the doors of the church. They could immediately stand among those listening. – Ed. The “Tomos of Unity” allowed, after fulfilling penance, triple-weds to begin the Holy Mysteries only three times a year, at the end of the established fasts: on the Nativity of Christ, Easter and the Dormition of the Blessed Virgin Mary (the fast of the holy apostles, Peter's fast was at this time compensatory for those who were unable to fast on the days of the Holy Pentecost). – Ed. Here in the meaning of “occupation”, “care” (ἀσχολίαι). – Ed. A young recruit and an acquaintance of St. Vasily. It is not mentioned anywhere else. – Ed. In E, Harl., Med. We read "Melitia and Meletia". It’s the same in TSO. Nothing more is known about Melitia. In LCL BL: "Menetia and Meletia". – Ed. In the Claromontanus, instead of “the most God-loving brethren,” we read “bishops.” – Ed. Oh martyr. Eupsychia, see Letter 100. – Ed. In some publications we read: “may you be kept healthy in our Lord.” – Ed. Eustathius split some dioceses of the Pontic coast from the Church of Caesarea, which caused St. Vasily has a lot of grief. On the advice of the Cappadocian bishops, St. Basil sends an admonition to those who have separated and are not returning to him (LCL BL. 3. P. 141). – Ed. In some publications, instead of “love one another,” we read “have love for one another.” – Ed. In TSO: “pre-way”. – Ed. In Reg. secundus and Coisl. secundus: "in a dignified manner." – Ed. Some publications lack “everything.” – Ed. In list E we read: “and even more often you allowed (ἐπιτϱέψατε) your friendly letters to come to me.” – Ed. In some publications: “to you.” – Ed. In Harl. we read: “avoiding participation in my sins (τῶν ἁμαϱτιῶν ἡμῶν).” – Ed. Absent in some publications, in lists E and Med. we read “your”. – Ed. In some old publications and in TSO this passage reads like this: “although the islands were separated by the sea from the solid land” (τὰς νήσους ἀπὸ τῆς ἠπείϱου διὰ ϑαλάσσης διέστησε). – Ed. In TSO: “pervasive.” – Ed. In List E: “by you.” – Ed. In some publications: “all this was preceded (πϱοηγείσϑω) by love.” – Ed. In list E: “wrote” (ἔγϱαψα). – Ed. Here it means “angry” (βαϱύμηνις). – Ed. In the lists E, Med.: “Christ’s”. – Ed. That is, St. Gregory the Wonderworker, Bishop of Neocaesarea (233–270). – Ed. In list E: “difficult to know, difficult to recognize” (δύσγνωστα). – Ed. In some publications, instead of “heavenly” we read “them”. – Ed. In some publications: “what you have regarding me.” – Ed. In some publications: “yours.” – Ed. Here in the meaning of “known” (φανεϱόν). – Ed. This refers to the devil, which in Greek is read διάβολος, but is translated as “slanderer.” – Ed. In the Synodal Translation: It means very little to me how you judge me or how other people judge me. – Ed. In list E, instead of “to shed tears” (στάζων), we read “to groan” (στενάζων). – Ed. Here it means “healable”, “correctable” (ἰάσιμα). – Ed. That is, in every village. In TSO: “in every diocese.” – Ed. In some publications it is added here: to others the granting of healings, about the same Dus. – Ed. Some publications added: “and churches.” – Ed. Elpidius, apparently the bishop of a seaside city in the East, is separated from communion by Eustathius of Sebaste under the pretext of relations with the Arian bishop of Amasia, but in reality because he, Elpidius, was a friend of St. Vasily. See letters 25 and 206, in the latter St. Vasily consoles him for the loss of his little grandson (LCL BL. 3. P. 175). – Ed. In Med. and Harl.: “and now I begged him.” – Ed. In Reg. primus: “To him regarding the loss of a descendant”; in another codex: “Consolation for someone regarding the loss of a descendant.” – Ed. In some publications: “to somehow” (μή πως). – Ed. In the list E, “builders” (τοῖς οἰϰονόμοις) is missing. – Ed. That is, Atharvius of Neocaesarea. – Ed. That is, Marcellus of Ancyra. Despite the fact that at the Council of Nicaea he was on the side of Orthodoxy, later, while he was refuting the heretical writings of the Arian Asterius, he was accused of teachings that combined the errors of Sabellius and Paul of Samosata. – Ed. Here in the meaning of “fantasy” (τὰ ϕαντάσματα). – Ed. In TSO: “embraced in God.” – Ed. In some manuscripts there are discrepancies: “and serving (διαϰονούμενοι) in contrition and concentration of their hearts”; “listening (διαϰούμενοι) with contrition and composure of their hearts.” – Ed. That is, Upper Libya and Lower Libya, the administrative division of which was made after Diocletian. – Ed. That is, Gregory the Wonderworker. – Ed. According to the Benedictine editors, the reference here is to prayers of repentance, as the next sentence seems to confirm. – Ed. In some publications: “what evidence can you name?” – Ed. Some publications lack “their chapter.” – Ed. In list E: “while I’m swimming” (ἐμπλέωμεν). – Ed. About Evlankia is known only from this letter. Listed E and Med. added: "friendly address". – Ed. In list E, "anything" is missing. – Ed. This letter is related to letter 223, where St. Basil defends himself against slander regarding Eustathius of Sebastia after three years of silence. – Ed. See letter 216, where St. Vasily talks about how he stayed in the house of his brother Peter near Neokesarea. – Ed. In some publications, instead of “to rub in” (εἰσωϑίζεσϑαι) we read “to penetrate” (εἰσοιϰίζεσϑαι). – Ed. In some editions “old” (ἕωλα). – Ed. Musonius, bishop Neocaesarea, died in 368. We know about him from this and letter 28. - Ed. In Edit. Paris. here added: "Gregory". – Ed. In Harl., in one of the Regiis: instead of “then agitated” (εἶτα ἐγϰυμαίνων) we read “infuriating” (ἐϰμαίνων). – Ed. See Letter 189, also on "Holy Spirit," 77.—Ed. In Edit. Paris. instead of “many-faced” (πολυπϱόσωπον) we read “many-named” (πολυώνυμον), that is, having many names, honored under different names. – Ed. In list E: “To the father.” – Ed. Here is a contrast between Christ and the devil. – Ed. Perhaps there is a hint of Atharvius here. – Ed. In Edit. Paris.: "Jesus Christ". – Ed. In Edit. Paris. here it is added: “and not [said] “in the names”” (ϰαὶ οὐϰ, εἰς τὰ ὀνόματα). – Ed. In TSO: “detached.” – Ed. Anthimus of Tyana was at first on friendly terms with St. Vasily (see letter 58). In 372 he, together with St. Basil, signs the district letter addressed by the eastern bishops to the bishops of Italy and Gaul (see letter 92). But soon, after disagreements, the relationship between them deteriorates. When Cappadocia was divided and Tyana became the capital of the second part, Anthimus insisted that the ecclesiastical structure should follow the civil one, and as a bishop he declared his jurisdiction over several bishops of St. Vasily. Then St. Basil appointed St. Gregory of Nazianus as Bishop of Sasim, due to the fact that Sasim was not far from Tiana and Anthimus proclaimed his episcopal rights over them. So Vasily thought of establishing something like a limitation on the power of Anthimus. But already in 372, peaceful relations between them were resumed, apparently through the mediation of St. Gregory (see: St. Gregory the Theologian. Sermon 43; letters 47–50). Soon a second quarrel arose between them. Anthimus, contrary to all canonical rules, appointed a certain Faustin as Bishop of Armenia (see: letters of St. Vasily 120, 121, 122). Then, most likely, they were reconciled again, as can be seen from this letter (LCL BL. 3. P. 207–209). – Ed. The “Exposition of Faith” (ἔϰϑεσις πίστεως) of Gregory the Wonderworker is given in the “Biography of Gregory the Wonderworker” by St. Gregory of Nyssa. – Ed. Benedictine publishers do not believe that St. Gregory used this expression of Sabellius. St. Basil explains this on the basis that it was used in conversation with the pagans not on a dogmatic topic, but on a freer one (LCL BL. 3. P. 209). – Ed. Aelianus is obviously a pagan; we know about him only from this letter and from the “fragment on the Holy Trinity” by St. Gregory the Wonderworker (PL. T. 10. Col. 1103, 1143). – Ed. Wed: St. Basil the Great. Conversation 24, 1. See: St. Basil the Great. Creations. T. 1. P. 1074. – Ed. In some editions "Father" is missing. – Ed. Hemlock and aconite are poisonous plants. – Ed. See also letters to Olympius 4, 12, 13, 131. – Ed. In Coisl. secundus and some other publications "wrote". – Ed. About Hilaria is known only from this letter. – Ed. In Combefisius: “what is now so rare” (σπάνιον). – Ed. In some publications, instead of “not slightly” (παϱέϱγως), we read “not out of idle curiosity” (πεϱιέϱγως). – Ed. In TSO: “to dissipate.” – Ed. The somewhat “stretched” meaning of this expression in TSO. It would be better to talk about the state in the future life. – Ed. In TSO, “to a godly husband” is missing. – Ed. In some publications, instead of “divinely enlightened prudence,” we read “prudence in God.” – Ed. See also the letters of St. Vasily 99 and 105. – Ed. See letters to St. Vasily 57, 68, 89, 120, 129. – Ed. In list E we read: “And I marvel at this.” – Ed. That is, those who are “from the West”. – Ed. Jovian, emperor from July 27, 363 to February 16, 364, is mentioned in church history in connection with communication with St. Afanasy. – Ed. In some editions: “learn from them” (διδαχϑῆναι). – Ed. Here in the meaning “to one’s own (πϱὸς τοὺς οἰϰείους) by faith.” – Ed. See letters 8 and 38. – Ed. In list E, instead of “schism” (=τὸ σχίσμα) we read “image” (τὸ σχῆμα). – Ed. In some publications and in TSO it is absent. – Ed. In Harl., Med. and some other publications, “perfect” (τέλεια) is missing. – Ed. In Med. instead of “Divinity” (ἡ ϑεότης) we read “eternity” (ἡ ἀϊδιότης). – Ed. In Claromon: “Keep yourself impartial to us, so that we can rest, sincerely relying on you as a son.” – Ed. This Dorotheus is mentioned by St. Vasily in letter 243. – Ed. Akaki, possibly the presbyter of Vereya, mentioned in letters 220, 256. - Ed. That is, Gregory of Nyssa. – Ed. Letters 57, 68, 89, 120, 129, 216 are addressed to him. - Ed. In list E: “because Eustathius prepared Dasimon sufficiently.” – Ed. Canonical comments to letter 217, containing the rules of St. Basil the Great, made by priest Alexander Zadornov. Some researchers (for example, E. Schwartz) consider this letter of St. Basil by combining two collections of earlier canons, only slightly (mostly stylistically) modified by St. Vasily when writing this message. When analyzing the Syriac Cod. Paris. 9th century, the thematic unity of the two parts of the message can be traced: canons 56–74 and 75–85. Wed. remark on this topic by Orthodox Archbishop Peter L'Huillier: P. L'Huillier. Les sources canoniques de Saint Basile // Messager de l’ Exarchat du Patriarchat russe en Europe Occidentale, 44 (1963). R. 210–217. – Ed. In some editions: “honor” (τιμιότητι). – Ed. List E here adds: “Those who have sworn an oath should not be forced to take a false oath. For although it seems that there is a certain rule condescending to such, we have learned from experience that it does not prosper those who take a false oath. It is necessary to consider (examine) the form of the oath, and the words, and the disposition with which they swore, and subtle additions [to the words], and it is appropriate to completely leave them out.” See the beginning of Rule 10. – Ed. See Rules of St. Basil 3 and 32. Rule 3, according to Balsamon's interpretation, is an addition to Rule 32 and defines the meaning of the word “cleric” (ϰληϱιϰός). – Ed. The rule implies the impossibility of performing one’s church service as a punishment for those in the clergy, regardless of the method of elevation to the position - through consecration, consecration or simple appointment (“observers, candilo-burners and gatekeepers” in the terminology of A. Aristin). – Ed. This Rule is an interpretation of Rule 33. If the child died from willful neglect, then the mother is guilty of murder, if it was unintentional, then she deserves forgiveness (LCL BL. 3. P. 245). – Ed. See Rules 24 and 41. Here it is obvious that the widow should not be among the church widows (that is, receiving food from the Church, as stated in Rule 24), must not have reached the age of sixty and be free, not under the guardianship of parents or teachers, then she can get married (LCL BL. 3. P. 245). – Ed. See Rule 30. Here, according to Balsamon, this refers to the case when a widow wants to get married, but fears the disagreement of her children or relatives on the part of her first husband. Consequently, she pretends that she has been kidnapped, but in reality she voluntarily runs away with her future husband in order to get married (LCL BL. 3. P. 246). – Ed. It is important to note that the civil legislation of Byzantium (see Nomocanon IX, 39) also deals with the problem of dispensation in relation to the period of penance and the determination of the person who has such a right. Legislation of St. imp. Justinian (Cod. I, 7, 3) deprived members of the Church of repentance who had fallen into heresy. Another contradiction to church regulations on the part of state laws comes from the fact that the norm of Roman law implied a strict separation of the judge who established the punishment and its executor. When applied to the execution of penance, this gave rise to a conflict between the norms of Roman law and the canons in the question of the “right holder” to apply leniency. The Digests allow for a change in the measure of punishment by the superior supervising its implementation, but only in the case of a special royal command (Digestae Justiniani XLII, 1, 45), which, naturally, is not required for an authorized cleric in relation to the penance of a penitent. See Rules 74, 84. – Ed. That is, the Body and Blood of Christ. Here St. Basil is less strict than the Council of Ancyra, which allowed those who arbitrarily committed murder to be admitted to Communion only at the end of life (LCL BL. 3. P. 247). – Ed. That is, catechumens allowed to listen to readings from Scripture and teachings. Rules 56–74 of the third epistle, in a modified form, repeat what is prescribed in the first and second epistles of St. Basil St. Amphilochy and united thematically. Unlike previous rules, St. Vasily considers it necessary to indicate here not only the duration, but also the structure and reasons for undergoing a particular punishment. – Ed. Here St. Basil is stricter than the Council of Ancyra, which established five years of punishment for involuntary murder (LCL BL. 3. P. 248). – Ed. The Council of Elvira (Rule 68) decreed that a married person who falls into adultery is punished for five years. A married man is punished for adultery if he sins with a married woman, but if the woman is not married, then he is punished as a fornicator (see Rule 21 of St. Basil) (LCL BL. 3. P. 248). – Ed. The Council of Elvira (Rule 47) decided that if a married person, who often falls into this sin, is near death, then he can be admitted to Communion if he promises to reform. If he recovers and again falls into the same sin, then he is not allowed to receive Communion, even in a dying state (in articulo mortis). See: Hefele 1, 157. The Council of Ancyra (Rule 20) established a seven-year punishment for adultery. See: Hefele 1, 219–220 (LCL BL. 3. P. 248). – Ed. In some publications it is added here: “And let these fifteen years be distributed for him like this.” – Ed. Here the period of repentance established by the Council in Ancyra has been reduced, where it is prescribed (Rule 16) to be punished for this sin for 20 years. – Ed. That is, for 12 years. – Ed. See Rule 56. The Council of Elvira (Rule 6) for those who caused death to others by magic or witchcraft, decreed excommunication from Communion even until the end of life. See: Hefele 1, 140. The Council of Ancyra (Rule 24) prescribed a five-year punishment for those who predicted the future, following pagan customs, or allowed people into their homes to invent magical means. – Ed. In list E: “three”. – Ed. In list E: "four". – Ed. Later, Emperor Leo the Wise, who considered such church punishment too mild and contrary to civil punishment (cutting off hands), ordered that in the event of a relapse, the person guilty of grave-digging should be subjected to civil punishment in the form of beating with whips and shameful cutting of hair. – Ed. That is, 20 years. See Rule 56. Aristin draws attention to the fact that here St. Vasily talks about his siblings. In Rule 75, he prescribes a twelve-year punishment for those who have sex with a half-sister (see: PG. T. 138. Col. 763). At the Council of Elvira, it was decided that those who married their daughter-in-law should be excommunicated from Communion even on their deathbed. See: Hefele 1, 165 (LCL BL. 3. P. 253). – Ed. In some publications, “people” are missing. – Ed. Prohibited kinship in Roman law was considered to be a marriage between persons related by blood in an ascending and descending line (including in the case of adoption), regardless of the degree of kinship (note that the Family Code currently in force in Russia speaks in its 13th article about the prohibition of marriages in a direct line only in the second degree). Marriage was also prohibited along the collateral line up to and including the fourth degree of kinship, although not immediately: prohibited in the Code of Theodosius, marriage between cousins ​​was permitted by the Code of Justinian, after which it was completely prohibited through the establishment of a permitted marriage only after the fifth (Prochiron) and seventh (Imperor Manuel Komnenos in 1166) degrees of collateral kinship. According to Russian church law, when marrying in the fifth degree of lateral blood relationship (for example, cousins), prior permission from the ruling bishop is required for a church wedding. – Ed. In some publications: “like human sin.” – Ed. That is, reading Scripture. Reader's position. – Ed. That is, he must remain a reader all his life and cannot be elevated to the rank of deacon or priest. – Ed. See Rule 65 and note. – Ed. The sin of apostasy is the only sin for which St. Vasily imposes a life sentence. – Ed. The 13th Nicene Canon prohibits excommunication from Holy Communion to someone who asks for it on his deathbed. See: Hefele 1, 419–420 (LCL BL. 3. P. 257). – Ed. In his rules, St. Basil repeatedly returns to this theme (cf. Basil the Great Rules 3, 75, 81 and 84). At the same time, St. Gregory of Nyssa points out that a confessor, “who wants to apply decent healing to the ailing part of the soul, must first consider in which part the disease occurred, then, according to decency, apply healing to the suffering part so that, out of ignorance of the healing method, medicine is not given to one part when the disease is in another, just as we actually see many doctors who, without recognizing the initially painful part of the body, they strengthen the disease with their medicines” (Rule 1 of St. Gregory of Nyssa). In his second Rule, the same saint gives an example of such healing, emphasizing that “sins concerning the mental ability of the soul were recognized by the fathers as the most serious and requiring greater, more prolonged and stricter repentance” (Rule 2 of St. Gregory of Nyssa). These include those who renounced faith in Christ, but then repented and remained in this position “all the time of their lives” (similarly: Ap. 62; I Sun. 10. 11, 12 and 14; Trul. 102; Ancyra. 109 and 21; Laod. 2; Carth. 52; Rules 2, 3 and 11 of St. Gregory Nyssa; Rules 2 and 3 of St. Peter of Alexandria). – Ed. It is important to note that in the conditions of Byzantine society, the extreme degree of punishment for a cleric - his excommunication - could not but influence his social position. So, Rule Ap. 42 commands that “a bishop, or a presbyter, or a deacon, devoted to gambling and drunkenness, be cast out.” In addition to this, civil law (Cod. Justinianus I, 4, 34) indicates that such a cleric “is removed from all sacred service and deprived of his salary, and a period of repentance is assigned to him.” If this measure is ineffective, the culprit is “completely excluded from the clergy and, together with his property, is included in the curia of the city in which he was a cleric,” and in the case of lack of property, in the cohort. Attention is drawn to the mutual duty of ecclesiastical and civil authorities to ensure the exact execution of punishment. – Ed. See Rule 67 and note. – Ed. Rules 75–85 of this epistle also repeat what is prescribed in the first and second epistles of St. Basil St. Amphilochy and united thematically. – Ed. At the Council of Elvira (Rule 36) it was determined that anyone who marries a daughter-in-law is guilty of incest and is excommunicated from Communion even for the rest of his life. See: Hefele 1, 165 (LCL BL. 3. P. 259). Roman law introduces a strict ban on marriages between relatives (adfines), including between a father-in-law and a former daughter-in-law (nurus, daughter-in-law - as the wife of a son or brother). Criminal punishment for “incestae et nefariae nuptiae” applied to both parties guilty of the crime. – Ed. See Rules 9, 21. – Ed. Polygamy here means, according to Balsamon and Zonaras, four or more marriages (see: PG. T. 138. Col. 789–794). Benedictine publishers believe that this includes trigamy. See Rules 4, 50 (LCL BL. 3. P. 260). – Ed. According to Justinian's Digests (XII 5, 2), an oath taken in the name of a religion prohibited by law is not respected. – Ed. In some publications “according to laws and rules.” – Ed. That is, the fathers of the Council of Ancyra, according to Benedictine publishers. The rules of this Council are not as strict as those of St. Basil in Rules 4-8 regarding those who performed sacrifices, participated in pagan festivals, etc. See: Hefele 1, 205-209 (LCL BL. 3. P. 261). – Ed. In list E: “they were tortured until they renounced.” – Ed. That is, the punishment lasts 8 years. According to the decision of the Council of Ancyra (Rule 4), anyone who was forced to make a sacrifice is punished for six years if it was done with joy; and for four years, if the prescribed command is done with grief (Rule 5). See: Hefele 1, 205 (LCL BL. 3. P. 261). – Ed. The Council of Ancyra prescribed a six-year punishment (Rule 6) for those who, under threat of confiscation of property and exile, agreed to perform a sacrifice. See: Hefele 1, 206 (LCL BL. 3. P. 263). – Ed. In the case of those who fell away during persecution, those who were subject to the greatest punishment are those “who not only became apostates, but also rebelled against the brethren and forced them to apostatize, or were the perpetrators of such coercion—let them take a place among those who hear the Scriptures for three years, then for six years among those who fall down, for another year let them be in communion, except for communion, so that, having completed ten years, they will receive perfect communion. However, at this time, let all their other lives be observed” (Ankir., 9). It is the last Rule that St. has in mind. Vasily, speaking about “the rules already given by the fathers.” – Ed. In Rule 64 St. Vasily says: “Let the perjurer not take communion for ten years.” – Ed. Wed. in the Digest (XVII, 10, 15): “Whoever, by means of medicine, drives someone crazy, they are subject to an action for personal insults. If, however, an astrologer or one who practices any other forbidden art of divination, being asked, calls someone who is not really a thief a thief, he is subject to regulations” (criminal). Quote by: Narbekov V. Nomocanon Patr. Photius with interpretation of Balsamon. Part 2. Kazan, 1899. P. 324. – Ed. Balsamon says that this Rule does not contradict Rules 65 and 72, where a twenty-year sentence is prescribed. Rule 65 deals with those who maliciously prepared poisonous (or magical) potions for people; in Rule 72 - about those who hired wizards or soothsayers and directly assisted them. The present Rule speaks only of those who more or less indirectly assisted such people in a matter the purpose of which was not to harm others, but to find a cure for the disease with the help of magic (see: PG. T. 138. Col. 799–804). The Council of Ancyra (Rule 24), having brought together these soothsayers who follow pagan customs and those who allow wizards into their homes to invent magical means or for “purification,” subjected them all to a five-year punishment. See: Hefele 1, 221 (LCL BL. 3. P. 264–265). – Ed. The priorities that a cleric must follow when receiving a penitent into communion according to Canon 102 of the Council of Trulla confirm this principle. The clergy who receive the repentant “must consider the quality of the sin and the readiness of the sinner to convert, and so use the healing appropriate to the illness, so that, without observing measures in both, do not lose the salvation of the ill person. For the disease of sin is not the same, but is varied and varied and produces many branches of harm, from which evil flows abundantly until it is stopped by the power of the healer.” When explaining the motivation for this approach, the fathers of the Trullo Council directly refer to St. Basil: “God and He who has accepted pastoral leadership,” continues the same Rule, “are all concerned with bringing back the lost sheep and healing those wounded by the serpent. One should not drive along the rapids of despair, nor let go of the reins to relaxation of life and neglect, but must certainly in some way: either through harsh and astringent, or through softer and easier medical means, counteract the illness and strive to heal the wound; and experience the fruits of repentance, and wisely manage a person called to heavenly enlightenment. It is appropriate for us to know both - both decent to the zeal of the repentant, and required by custom: for those who do not accept the perfection of repentance, follow the devoted image, as St. Basil teaches us" (similarly: I Vs. 12; Ancyra. 2, 5 and 7; St. Athanasius the Great. Epistle to Rufinian; Rules 4-7 of St. Gregory Nyssa). – Ed. In the Russian “Book of Rules” and the Greek “Pydalion”, these and subsequent sentences until the end of the message constitute a separate 85th Rule, which of the classical canonists is commented on only by Balsamon. – Ed. Nothing is known about him. – Ed. Asia is a Roman province in Asia Minor. Wed. Acts 20:4. – Ed. In some publications we read “in Kira”. Wed. Acts 27:5. – Ed. Modern Fethié is a resort city in southwestern Turkey. – Ed. In some editions of Lucian. – Ed. In list E: “great”. – Ed. St. Vasily writes a letter 256 to this Akaki and some others, condoling with them the loss of the monastery, burned by heretics. Undoubtedly, this is the same Acacius who, together with Paul, writes to St. Epiphany, convincing him to write a work on heresies. Also perhaps he should be identified with Acacius, Bishop of Beroea in Syria 379–436. (LCL BL. 3. P. 277). – Ed. In Med. there is no “fall away” (ἐξέπεσε). – Ed. In some publications: “in a distant land.” – Ed. In list E, instead of “makes visible” (φαίνειν ποιεῖ) we read “reveals” (φαίνειν). – Ed. In some publications, “true”. – Ed. Here in the meaning of “aroused”, “produced” (ἐμποιήσῃ). – Ed. It seems that we are talking about the general prevalence of the Arian heresy (possibly anomoeism) throughout the East, and not about any special persecution. – Ed. Here it means “stop”, “stop” (διαϰόψειε). – Ed. In some publications: “tensions”. – Ed. In list E: “ours”. – Ed. Spread by Eustathius of Sebaste to discredit St. Basil in the eyes of others that he adheres to the heretical views of Apollinaris of Laodicea. – Ed. That is, Apollinaris. – Ed. In Reg. secundus, Coisl. secundus we read: “to the discovery of those who do not know and the proof of the truth.” – Ed. Since 372 St. Basil suffered attacks from Theodotus, Bishop of Nicopolis, because of Eustathius’ errors in the dogmas of the faith, with whom St. Vasily maintained long-standing friendly relations (LCL BL. 3. P. 288). – Ed. Wed: For slander flatters a wise man and destroys the heart of his nobility (Eccl. 7:8). – Ed. In TSO we read: “and misleads the poor.” In some other publications: “which brings down even the perfect from the heights and leads astray (for this is what Scripture understands under the name of man), that is, one who is poor in knowledge.” – Ed. In some publications: “what they strived for (συντεταμένους) at the beginning.” – Ed. St. Vasily here means his years of study in secular educational institutions. On this see: A. I. Sidorov. St. Basil the Great. Life, church service and creations // St. Basil the Great. Creations. T. 1. pp. 15–19. Wed. Here are the words from the Epistle of the Apostle Paul to the Corinthians: Has not God turned the wisdom of this world into foolishness? (1 Cor. 1:20). – Ed. In some publications: “deep” (βαϑύν). – Ed. Wed. Thucydides has a similar expression: “using our bodies as if they belonged to others” (Thucydides. History of the Peloponnesian War I, 70) (LCL BL. 3. P. 294). – Ed. Compare: Aristotle. Nicomachean Ethics II, 2, 6. – Ed. In TSO: “I couldn’t resist.” – Ed. In some publications, instead of “wounds” (τῶν τϱαυμάτων), we read “actions, worries” (τῶν πϱαγμάτων). – Ed. Wanting to justify himself from Theodotus’ suspicions, Bishop. Nikopol, regarding him and Eustathius, St. Basil here implies a meeting (372) with the participation of Eustathius of Sebastia, where both agreed regarding matters of faith, but Eustathius refused to sign the agreement. At the second meeting (373), although Eustathius signed, he broke his promise and began to openly criticize St. Vasily (LCL BL. 3. P. 298–299). – Ed. St. Basil was accused by Eustathius at public meetings of unorthodox views on the deity of the Holy Spirit (LCL BL. 3. P. 299). – Ed. St. Emilia. About her, see: A. I. Sidorov. St. Basil the Great. Life, church service and creations // St. Basil the Great. Creations. T. 1. P. 14. – Ed. In some publications we read: “not with the essay I proposed or without a letter...” - Ed. That is, Apollinaris. See letters 130 and 224. – Ed. We are talking about St. Gregory the Theologian. – Ed. In Harl. we read: “How many days in the village, on the other side, with my mother, beloved by God, did we spend with each other, night and day...” - Ed. That is, Silouan from Tarsus. See letter 34. – Ed. Possibly Evsina on the coast of Pontus. – Ed. In list E: “how many”. – Ed. Aetius is a follower of the teachings of Arius, the founder of the direction of extreme Arianism - Anomaeism; in contrast to the Orthodox Nicene theologians (“Homoousians”) and Homousians, he argued that the Son is not like (ἀνόμοιος) the Father. On anomoeism, see: A. I. Sidorov. St. Basil the Great. Life, church service and creations // St. Basil the Great. Creations. T. 1. pp. 27–28. – Ed. In list E, instead of “who has not committed any injustice (ἀδιϰήσαντας)” we read “and has not communicated (συνδιατϱίψαντας).” In some other publications: “who had no communication with anyone,” “who had no communication with them.” – Ed. In lists E, Med., Reg. secundus "by necessity" is missing. – Ed. That is, Apollinaria. – Ed. Benedictine publishers are sure that this refers to Euzoos, who was on friendly terms with Valens. The letter contains 226 St. Basil says that the real reason for Eustathius’ enmity (in relation to St. Basil) was his, Eustathius’s, reconciliation with Euzoius. Evzoy, ep. Caesarea in Palestine from 370, gravitated in his dogmatic views towards moderate Arianism. He fought against his opponents during the reign of Valens, but was removed after Theodosius ascended the throne (379), and Gelasius was restored (LCL BL. 3. P. 310–311). His connection with St. Basil can be explained by the fact that Euzos was a friend of St.’s youth. Gregory the Theologian. Blzh. Jerome (“On Famous Men,” 113) says that Euzos, “as a youth, together with Gregory, bishop of Nazianza, studied eloquence in Caesarea with the rhetorician Thespesius and, later becoming bishop of the same city, tried with the greatest difficulty to restore the original text on the parchments of the already damaged library of Origen and Pamphilus.” Blzh mentions Jerome and about the numerous works of Euzoius. – Ed. In list E, “others” (παϱ᾽ ἄλλοις) is absent. – Ed. In list E we read “yours”. – Ed. Apollinaris the Younger, bishop. Laodicean, lived in the second half of the 4th century. At first he was a supporter of the Nicene religion. Later he developed a Christological heresy - the heresy of Apollinarianism. Removed from the see in 375. Died about 392 (LCL BL. 3. P. 314–315). See also the notes to letters 361–364 about him. – Ed. In some publications: “letters of communication.” – Ed. In some publications: “into communication and prayer.” – Ed. In some publications: “him.” – Ed. Gelasius, bishop Caesarea Palestine in 367–370 and 379–395. (LCL BL. 3. P. 318). A well-known defender of Orthodoxy in his time, church writer and historian. Blzh. Jerome (“On Famous Men,” 130) reports that he “wrote, as they say, some works in carefully crafted language, but hides them.” – Ed. That is, in letter 223. – Ed. Probably Dimosthenes was one of the people close to Emperor Valens. Four years earlier, he accompanied Valens on his way to Caesarea and tried to force St. Vasily to submit to the wishes of the emperor. He was a great enemy of Orthodoxy and supported the Semi-Arians. He convened a council of semi-Arians in Ancyra and tried to achieve the arrest and imprisonment of the brother of St. Basil, St. Gregory of Nyssa, on charges of embezzlement of church property. In the spring of 376, Dimosthenes convened another council, consisting of enemies of St. Basil and Gregory of Nyssa, on which St. Gregory was deposed and an Arian was erected in his place. When Theodotus, the Orthodox bishop of Nicopolis, died, Dimosthenes tried to force this church to accept the bishop installed by Eustathius of Sebaste, but this failed. See letters 231 and 237 of St. Basil the Great. This letter was written, as one might think, by common agreement of a group of bishops (LCL BL. 3. P. 320–321). – Ed. List E does not contain “this order” (τῷ πϱοστάγματι). – Ed. In the lists E, Med.: “most blessed.” – Ed. That is, St. Gregory of Nyssa. – Ed. According to letter 237, Dimosthenes may have been in Galatia at this time, where he convened a heretical council. – Ed. Some publications added “ours”. – Ed. Absent in some editions, in Harl., Reg. primus: “yours.” – Ed. In some publications: “our salvation.” – Ed. In list E we read: “all of you.” – Ed. In some publications: “ours”. – Ed. In the TSO we read this: “because day and night I pray to the Lord for your glorification, so that for your salvation I too may have the lordship of the saints when your cause is tested by the justice of God.” – Ed. In List E, instead of “without trial” (ἀϰϱίτως), we read “thoroughly” (ἀϰϱιβῶς). – Ed. In List E and some other publications, instead of “in affairs” (ἐπὶ πϱάγμασιν), we read “in letters” (γϱάμμασιν). – Ed. In TSO: “in non-Orthodoxy.” Literally it can be translated as: “in slander”, “malice”. – Ed. Baronius calls Eudoxius "the worst of all Arians." He was first bishop of Germanicia, then seized the see in Antioch, and later became primate of Constantinople (360–370). Much evidence has been preserved in ancient sources about his “blasphemous speeches.” (LCL BL. 3. P. 331). – Ed. Ten years before this letter, the Homiusians summoned Eudoxius to Lampsacus and, in his absence, deposed him because of his views (LCL BL. 3. P. 331). – Ed. About Basilides, Bishop of Gangre, we know from letters 226 and 251. - Ed. About him, see letter 237 to St. Vasily. Ekdicius was appointed bishop of Parnassus in Cappadocia III by Dimosthenes, the governor of Pontus at the council he convened in Ancyra. Ekdikiy replaced Hyspinus, who was overthrown by Dimosthenes (LCL BL. 3. P. 332). – Ed. In TSO: "Gangrinov". – Ed. Eustathius the chorebishop should not be confused with Eustathius of Sebaste. – Ed. This Euzoeus, a close friend and supporter of Arius from an early age, should not be confused with Euzoeus of Caesarea (see above). He became the Arian bishop of Antioch after the deposition of Meletius in 361 and remained so until his death in 375 (LCL BL. 3. P. 335). – Ed. That is, from Evzoy and his supporters. – Ed. The Eastern Homiusians received a letter from Pope Liberius confirming the teaching of the Council of Nicea, and at the Council of Sicily, which met in December 366, another letter was received from that pope confirming the same. They brought these two letters to the bishops of the Council of Tyana in Cappadocia in 367. See: Hefele, 1, 976, 979 (LCL BL. 3. P. 336–337). – Ed. In list E, instead of “vain” (ϰενοῖς), we read “new” (ϰαινοῖς). – Ed. That is, Apollinaris. See letters 130 and 223. – Ed. That is, to the pagan, polytheistic. – Ed. In some editions: “The Lord Christ.” – Ed. In lists E, Med.: “To the clergy in Nikopol, consoling.” After the death of Bishop. Theodotus was ordained by Fronto at the insistence of the Eustathians. However, the Orthodox resisted, and Pimenius, bishop of the city of Satala, sent a new bishop to the Colony - Euphronius. All these events led to confusion and confusion among the clergy and residents of the Colony, and therefore this and the following letters were written to St. Vasily, to heal this anxiety (LCL BL. 3. P. 343). – Ed. In list E, instead of “excellent disposition” (διαϑέσει), we read “excellent love” (ἀγάπῃ). – Ed.ᾷ In some publications and in TSO: “ours”. – Ed. In Reg. secundus, Coisl. secundus and two other codes, instead of “part” (μέϱος) we read “your” (ὑμέτεϱον). – Ed. In List E and some other publications: “to us.” – Ed. In list E: “in us.” – Ed. This is not about the destruction of churches, but about the seizure of departments by heretical Arians, who were patronized by the imperial power. – Ed. In TSO the words “your life” were absent. – Ed. In List E, “in the incident” is missing. – Ed. Pimeniy, bishop. Satala, was responsible for the appointment of Euphronius to replace the deceased Theodotus. Pimenius was a close friend of St. Basil, who ordained him Bishop of Satala. – Ed. In Coisl. secundus, Reg. secundus and two other codes, instead of “by grace” (τῇ χάϱιτι), we read “by goodness” (τῇ χϱηστότητι). – Ed. In list E, instead of “bon voyage” (τὴν εὐοδίαν) we read “health” (τὴν ὑγείαν), in Claromon.: “health and bon voyage.” – Ed. In some publications: “due to the ordination of a bishop.” – Ed. In some editions, “and now” is added here. – Ed. In some publications: “courageously.” – Ed. In some publications: “ours”. – Ed. At the end of 374 - beginning of 375. However, as Loofs believes, this letter should be defined as written in December 375 (LCL BL. 3. P. 359). – Ed. That is, St. Gregory of Nyssa. – Ed. That is, Dimosthenes, governor of Pontus. – Ed. Some editions added "Saint". The book “On the Holy Spirit” was written by St. Basil at the request of Amphilochius, in order to clarify the doctrine of the Holy Spirit. St. Basil dedicated the work to Amphilochius. – Ed. That is, gifts for Christmas. – Ed. Absent from many publications. – Ed. In the lists E, Med. “horrors”, in some other publications “pogroms”. – Ed. In some publications we read: “To Amphilochius, who asked about what the activity of the mind is.” In the TSO we read: “To Amphilochius, Bishop of Iconium.” – Ed. That is, discord, intrigue (ἐϱιϑεῖαι). – Ed. In some publications: “possessing”. – Ed. Here it means “absolute truth”, literally “self-truth” (ἡ αὐτοαλήϑεια). – Ed. In TSO: “Besides Amphilochia.” – Ed. Some editions added: “without a doubt” (δηλονότι). – Ed. Wed: St. Basil the Great. Discourse on Psalm one hundred and fifteen, 1 // St. Basil the Great. Creations. T. 1. P. 605. – Ed. In some editions, “having studied” (μαϑόντα) is missing. – Ed. In some publications: “we don’t know.” – Ed. In some publications and in the TSR, the “weak” (ἀδύνατον) is absent. – Ed. Wed: St. Basil the Great. Against Eunomius, IV // St. Basil the Great. Creations. T. 1. pp. 281–282. – Ed. In E, Med., Vat., Paris., Regii duo, instead of “proof” (ἀποδείξεως) we read “answers” ​​(ἀποϰϱίσεως). – Ed. In some publications: “The Lord speaks many things from His humanity, namely...” - Ed. In Vat., Coisl. secundus, duo Regii missing. – Ed. In TSO: “animate”. See letter 261. Thus, the Christology of Apollinaris denies in the Son a rational soul (ψυχὴ λογιϰή). – Ed. In list E, instead of “your diligence” (φιλοπονίας), we read “your curiosity” or “your love of wisdom” (φιλοσοφίας). – Ed. In many publications, “and about the hour” is missing. – Ed. In list E we read this sentence as follows: “In Matthew it reads like this: Of those days and of that hour no one knows, not the Angels who are in heaven, not the Son, but the Father.” – Ed. In Coisl. secundus instead of “glory” (δόξῃ) we read “knowledge” (γνώσει). – Ed. These events are described in 2 Chronicles 36; 2 Kings 23:34; 24; 25. – Ed. In other words, “they ruled the people more with their benefit in mind” (δημοτιϰώτεϱον ϰαϑηγοῦντο τοῦ λαοῦ). – Ed. That is, intended. – Ed. In some editions: “To Caesar Tiberius.” – Ed. In TSO: and his throne (ϰαὶ τὸν ϑϱόνον αὐτοῦ) is missing. – Ed. That is, the real historical royal power in Judea. – Ed. Gnostics, followers of Tatian the Assyrian. – Ed. Poisonous plants. – Ed. The canonical commentary on letter 236 was made by priest Alexander Zadornov. This 4th paragraph of this letter constitutes Rule 86 in the canonical collections of the rules of St. Basil (published as a rule in the Athenian Syntagma, see: Rhalles-Potles 4.257–258, also in the form of a letter the text is contained in the “Patrology” of Minh: PG. T. 32. Col. 875–885). The rule introduces the principle of separating the reasons for abstinence - because of the condemned St. Vasily hates encratitis from animal food or because of the impossibility of consuming certain types of it. Wed. Rule 2 of the Gangra Council: “If anyone condemns a person who eats meat with reverence and faith (except blood, sacrificed to idols and strangled meat) as having no hope because of his eating, let him be under an oath.” – Ed. Wed: St. Cyril of Jerusalem. Secret teachings 2, 4. – Ed. Here it means “without going out” (μὴ ἀναδύντα). – Ed. In Harl. and TSO we read: “I also believe in God the Holy Spirit.” – Ed. In TSO: “in order to completely observe the sole confession of the Divinity and to confess the peculiarity of Persons by distinguishing the properties assigned to each Person.” – Ed. But they fall under the category of average or indifferent, which can be turned into both good and evil. Good and evil for a person, according to the holy fathers, are virtue and vice. – Ed. Compare: Clement of Alexandria. Who among the rich will be saved? – Ed. Here we mean “envy” (ζηλοῦσι). – Ed. The TSO adds here: “except for God.” – Ed. In some publications it is added here: “blessed.” – Ed. In list E, “other letters” (ἑτέϱας ἐπιστολάς) is absent. – Ed. That is, Dimosthenes (see letter 225). – Ed. In list E, instead of “murder” (φόνου) we read “envy” (φϑόνου). – Ed. In TSO: "correction". – Ed. The first council, held in Ancyra, was not successful. About the deposition and punishment of St. Gregory of Nyssa see: St. Gregory of Nyssa. About the life of blessed Macrina 2, 192; St. Basil the Great. Letters 18, 22; St. Gregory the Theologian. Letter 142. – Ed. In E, Reg. secundus, Paris.: “passing judgment.” – Ed. No doubt, as the Benedictine editors suggest, this refers to the events of 70, when Jerusalem was captured by Titus. – Ed. Ovol, obol (ὁ ὀβολός) – small Greek coin, 1⁄16 drachma. – Ed. In some publications, instead of “brother” (ἀδελφός) we read “our” (ἡμῶν), in this case “my”. – Ed. See: Homer. Iliad IX, 698–699. – Ed. See: St. Basil the Great. Letter 69. – Ed. Probably to the Pope. – Ed. In list E: “lives”. – Ed. In some publications: “from you.” – Ed. In list E: “the sufferings of Christ.” – Ed. In some publications, “brotherhood” is added here. – Ed. In some publications: “Do not be deceived only by the false speeches of people.” – Ed. In E, Med., Reg. secundus: "through you." – Ed. In some publications: “To the Western bishops, to help the Eastern churches, exhausted from Arian persecution.” – Ed. In TSO: “that development.” – Ed. In TSO: “evil Ariev’s kvass.” – Ed. In TSO: “To the Italian and Gallic bishops.” – Ed. In the Synodal translation: “I don’t need you.” – Ed. In list E: “to us.” – Ed. In some publications, “our” is added. – Ed. In the list E and TCO, “our” was added. – Ed. That is, Emperor Gratian, the heir of Valentian from 375. Valentian was a Roman emperor from 321 to 375. In 364, he was proclaimed by the army in Nicaea as the successor of Emperor Jovian, but only accepted control of the western part of the Empire, and transferred the eastern part to his younger brother Valens. Gratian patronized the Orthodox, Valens - the Arians. – Ed. Here it means “without investigation”, “without investigation” (ἄνευ ἐλέγχων). – Ed. See: Blzh. Theodoret of Cyrus. Ecclesiastical History IV, 13. – Ed. In some publications: “capturing and destroying.” – Ed. In some publications: “Christ’s”. – Ed. In some publications: “speeches”. – Ed. Patrophilus was a friend of Eustathius of Sebastia and St. Vasily. – Ed. That is, to commit partial judgment. In some publications, “in court” is missing. – Ed. That is, it calls for judging regardless of social status, wealth, etc. - Ed. This refers to the formula proposed by St. Eustathius. Basil, which Eustathius and others signed in 373 - Ed. In TSO: “not flattering.” – Ed. In list E: “with the presbyter.” – Ed. Diodorus at this time was a presbyter in Antioch, some time after the death of St. Basil, he became Bishop of Tarsus. – Ed. Hermogenes is the predecessor of Bishop Diania at the See of Caesarea. At the Council of Nicea in 325, while still in the rank of deacon, he was secretary (LCL BL. 3. P. 471). – Ed. This probably refers to Eusebius of Nicomedia. In 358, when the Homiusian provisions were adopted. – Ed. In 375 or 376 See letter 251. – Ed. To this question St. Basil, whether Patrophilus remains on friendly terms with the saint or takes the side of Eustathius, Patrophilus, after some delay, sends a letter in which he again tries to convince St. Vasily to resume friendly relations with Eustathius. St. Basil (letter 250) explains the reasons for maintaining his previous attitude towards Eustathius as holding heretical teachings (LCL BL. 3. P. 471). – Ed. Theophilus, bishop Castabala in Cilicia, was the leader of the Omiusians. He was chosen bishop of Eleutheropolis when, according to Sozomen (Sozomen. Ecclesiastical History IV, 24), he took an oath not to take any other episcopal see, but agreed that Castabala should be given to Silouan, bishop of Tarsus. In 362, he entered into communication with Jovian with Silouan, Basil of Ancyra and other Omiusians, asking him to confirm the resolution of the Seleucia Council on the expulsion of the Anomeans and the convening of a general Council (see: Socrates. Ecclesiastical History III, 25; Sozomen. Ecclesiastical History VI, 4). When, after the Council in Lampsacus, Valens declared himself a supporter of the Arians, Theophilus, Eustathius and Silouan were accepted into communion with him in 365. True, Valens had already begun the Gallic campaign; so they went to the Bishop of Rome. When they presented a confession of faith signed by 59 Homiusians, almost identical to the Nicene Confession, Pope Liberius recognized their Orthodoxy and admitted them to communion. Then Theophilus and his supporters went to Sicily, where they repeated the same confession of their faith at the Council of Bishops on the island, and after that they returned home (see: Socrates. Ecclesiastical History IV, 2; Sozomen. Ecclesiastical History VI, 10-12). Theophilus is mentioned by St. Basil in letters 130, 244, 245. He joined Eustathius of Sebastia and took part in public accusations against St. Vasily. Indeed, we know from St. Basil, that Theophilus addressed him orally in order to avoid the need to recognize him as a bishop. But St. Vasily expresses his respect to him no matter what (LCL BL. 3. P. 472–475). – Ed. Some editions added: “brother Theophilus.” – Ed. In some publications: “day”. – Ed. At that time, the Goths, driven south by the Huns, posed a danger to the Empire. See: Ammianus Marcellinus. Roman History XXXI, 4. – Ed. That is, into eternal life, into the Kingdom of Heaven. – Ed. In Claromon. and TSO added: “for us.” – Ed. In Med. missing “by the grace of the Holy One” (χάϱιτι τοῦ Ἁγίου) – Ed. In summer (LCL BL. 4. R. 2). – Ed. Another option: “to be worthy” (ἀξιώμεϑα) (LCL BL. 4. R. 2). – Ed. Egei is a city in Cilicia, located in the southeast of Asia Minor, on the shores of the Mediterranean Sea. During the controversy between Eustathius, Bishop of Sebastia, and St. Basil Patrofil, Bishop of Aegean, was in difficulty regarding communication with two opposing bishops. For some time he was silent, until, finally, convinced of the need to restore correspondence with St. Vasily, Eustathius turned to him with defense. St. Vasily responded with letter 245, in which he laments the mistakes of Eustathius and asks Patrophilus whether he will remain in communication with him or join Eustathius. After some time, Patrophilus responded, expressing loyalty to St. Vasily, but still protecting his friend Eustathius. St. Vasily responded to this with a real letter (LCL BL. 4. R. 2–4). – Ed. Stratigius is the presbyter through whom letters about Eustathia were transmitted between St. Vasily, Patrofil and Theophilus. See letters 244 and 245 (LCL BL. 4. R. 4). – Ed. We are talking about church peace, that is, prayerful and Eucharistic communion between Orthodox Christians in the unity of faith. – Ed. In December. Evesea - possibly the city of Seia (Σείουα), mentioned by the geographer Ptolemy. The events described in the letter indicate an open conflict between Eustathius and the Orthodox bishops, including St. Basil the Great. For Eustathia, see letters 69 and 79 (LCL BL. 4. R. 8). – Ed. The words "in heaven and" are missing from Med. and in 15 other lists (LCL BL. 4. R. 10). – Ed. In list E: “to us” (ἡμῖν) (LCL BL. 4. R. 10). – Ed. Against St. Vasily (LCL BL. 4. R. 11). – Ed. In January 360 See: Socrates Scholasticus. Ecclesiastical History II, 41–43; Sozomen. Ecclesiastical history IV, 24 (LCL BL. 4. R. 11). – Ed. At the Council of Lampsacus in 365, although Socrates mentions several Omiusian councils (see: Socrates Scholasticus. Ecclesiastical History V, 14; LCL BL. 4. R. 11). – Ed. That is, deposition (LCL BL. 4. R. 11). – Ed. Another option is “to us” (ἡμῖν) (LCL BL. 4. R. 10). – Ed. In TSO: “known to you.” – Ed. Bishop of Gangra. Wed: St. Basil the Great. Letter 226 // St. Basil the Great. Creations. T. 2. P. 803 (LCL BL. 4. R. 12). – Ed. That is, with the Arian bishop of Amasia, who was installed in the place of Eulalia. Compare: Sozomen. Ecclesiastical history VII, 2 about the state of the Amasian church at this time (LCL BL. 4. R. 13). – Ed. That is, Arian 360 - Ed. Here and further in this letter to St. Vasily writes in the plural, but we are talking about himself, so in the TSO translation it was in the first person singular. Part – Ed. Wed: St. Basil the Great. Letter 226 // St. Basil the Great. Creations. T. 2. P. 803. – Ed. See: St. Basil the Great. About the Holy Spirit, 12 // St. Basil the Great. Creations. T. 1. pp. 118–119. – Ed. In TSO: “Pontic region”. Diocese - since the time of Diocletian (late 3rd century) a large administrative unit, which included several (up to 16) provinces. The Pontic diocese, the thirteenth in a row, was approved by Constantine (LCL BL. 4. R. 18–19). – Ed. And martyr. Dimasa. In Caesarea they are commemorated on September 7 (LCL BL. 4. R. 19). – Ed. That is, to the martyrs (LCL BL. 4. R. 19). – Ed. These and three subsequent letters were written after the first or second trip of Sanctissimus to Rome (LCL BL. 4. R. 21). – Ed. Researcher Loofs suggests that this letter and the three subsequent ones date back to the spring of 375 (LCL BL. 4. R. 21). – Ed. Pelagius, Bishop of Laodicea of ​​Syria, at the Second Ecumenical Council in 381 was placed among those eastern bishops, communication with whom was evidence of the right faith (LCL BL. 4. R. 23). – Ed. Vitus, Bishop of Carri, was present at the Second Ecumenical Council. Sozomen in Ecclesiastical History VI, 33 speaks of him as a man known for his holiness. Carrhae is a city in Mesopotamia, known from the Holy Scriptures as Haran (Gen. 11:31) (LCL BL. 4. R. 25). – Ed. In some lists (E, Med.): “danger” (ϰίνδυνον) (LCL BL. 4. R. 24). – Ed. Another option: “to the elders” (LCL BL. 4. R. 26). – Ed. Akakios is better known as the Bishop of Veria. His name was later disgraced by the fact that he became an enemy of St. John Chrysostom (LCL BL. 4. R. 26). – Ed. In Veria and Chalcedon after Easter in 376 (LCL BL. 4. R. 27). – Ed. In one of the lists (E): “presbyter” (LCL BL. 4. R. 28). – Ed. In the lists of Med. and E added: “a strong exhortation to patience and a comparison of the persecution brought from idolaters and from heretics, and that few must be saved” (Εὐϑαλεστάτη πϱὸς ὑπομόνην παϱάϰλησις, ϰαὶ σύγϰϱισις τοῦ τε ἀπὸ τῶν εἰδωλολατϱῶν ϰαὶ ὅτι οὐ πλήϑει ὁϱιστέον τὴν σωτηϱίαν) (LCL BL. 4. R. 30). – Ed. In list E: “The Lord’s” (LCL BL. 4. R. 30). – Ed. Another option: “ours” (LCL BL. 4. R. 30). In this case, St. Basil talks about the hardships suffered by his own ancestors during the persecution (see: A.I. Sidorov. St. Basil the Great. Life, church service and creations // St. Basil the Great. Creations. T. 1. pp. 12–13). – Ed. In E., Med., Reg. secundus: “to us” (32). – Ed. Maran believes that this is an allusion to Fronto, the Arian bishop of Nicopolis in Armenia Minor, who was originally Orthodox (LCL BL. 4. R. 33). – Ed. St. Epiphanius of Cyprus, bishop. The city of Salamis (Constance) in Cyprus from 367 (LCL BL. 4. R. 34). – Ed. In TSO: “compassionate”. – Ed. Not with heretics, but with Orthodox Christians among themselves. – Ed. Between Caesarea Cappadocia and Salamis of Cyprus (LCL BL. 4. R. 38). – Ed. This refers to the heresy of Apollinaris (LCL BL. 4. R. 39). – Ed. Palladius, a presbyter from Caesarea, wrote to St. Athanasius around 371, telling him about the unrest that arose among some monks who opposed St. Vasily. Palladius asked St. Afanasy to reprimand them. Perhaps this is the Palladium mentioned here (LCL BL. 4. R. 39). – Ed. Innocent is a monk from the monastery on the Mount of Olives, whose life was described by Palladius. Before entering the monastery, he was in the royal service in Constantinople (LCL BL. 4. R. 40). – Ed. In the early 60s. in place of St. Meletius, expelled from the city by the Arians, was ordained by St. Peacock, also Orthodox. When Meletius returned to Antioch, Peacock did not enter into communication with him, as a result of which a long schism arose (see: Socrates Scholasticus. Church history IV, 2; V, 5). – Ed. In a number of lists (E., Hard. and Claromon.) the following is added: “and elders” (LCL BL. 4. R. 46). – Ed. About the monks Palladius and Innocent, see the previous letter (LCL BL. 4. R. 47). – Ed. Optimus is a bishop in Antioch of Pisidia. He was one of the most prominent representatives of Orthodoxy at that time, staunchly defending the Catholic faith under Emperor Valens. See: Socrates Scholasticus. Ecclesiastical History VII, 36; Blzh. Theodoret of Cyrus. Ecclesiastical history V, 8 (LCL BL. 4. R. 49). – Ed. An expression rather similar to the words of the Lord to Adam after the Fall (Gen. 3:17), for in Gen. 4:11 God speaks to Cain about the curse of Cain himself, and not of the earth. – Ed. In TSO: “increasing.” – Ed. In TSO: “diversified”. – Ed. In one of the lists (E): “Christ’s” (LCL BL. 4. R. 68). – Ed. In a number of lists (E. and three ancient manuscripts): “knowledge” (γνώσεως) (LCL BL. 4. R. 68). – Ed. Here it means “inexplicable”, “mysterious”. – Ed. In TSO: “tempting”. – Ed. In list E: “bodies” (σώματος) (LCL BL. 4. R. 70). – Ed. In TSO: "Sizopol". Sozopol (Σωζόπολις) is a city in the south of Pisidia (LCL BL. 4. R. 73). – Ed. This is what the followers of Apollinaris thought. – Ed. That is, the Incarnation (LCL BL. 4. R. 74). – Ed. In E, Med.: “dying” (LCL BL. 4. R. 78). – Ed. Wed. with the famous saying of St. Gregory the Theologian from the 101st letter to Kledonius, written against Apollinarian views: “What is not perceived is not healed” (see: St. Gregory the Theologian. Creations. T. 2. P. 481). – Ed. In a number of lists (in Vat. and three Reg.): “Christ-bearing” (Χϱιστοφόϱος) (LCL BL. 4. R. 78). – Ed. Valentine is a Gnostic heretic who lived in the 2nd century and professed, among other errors, docetism - the doctrine of the illusory nature of the flesh of Christ. – Ed. This also refers to Apollinarianism (LCL BL. 4. R. 85). – Ed. In TSO: “in the primary fear of God.” – Ed. The result of the first trip of Dorotheus and Sanctissimus to the West in the interests of the East was unsuccessful. The Western promise to send someone to correct the situation remained unfulfilled. The result of the second diplomatic mission also seems to have been unsuccessful. Nevertheless, it is known that Apollinaris was condemned at the Council in Rome in the presence of St. Peter of Alexandria. The question of the state of affairs in Antioch was also discussed by the legates in the presence of Pope Damasus and St. Peter of Alexandria. Meletius of Antioch at this Council was placed among the heretics. This greatly outraged Dorotheus. Wed: St. Basil the Great. Letter 266. The West again promised help, this time offering to send legates. But this plan was prevented by the war with the Goths (LCL BL. 4. R. 88–89). – Ed. That is, Dorotheus and Sanctissimus (LCL BL. 4. R. 89). – Ed. The Easterners sent Sanctissimus and Dorotheus to the West in 374 (LCL BL. 4. R. 91). – Ed. In 358; At this Council, the likeness was affirmed and twelve anathematisms were formulated against those who denied it (LCL BL. 4. R. 94). – Ed. When the Council met in Seleucia in 359, Eustathius took a prominent place in its stormy and inconclusive proceedings and became the head of ten bishops sent to Constantinople to report on the Council to Constantius. Compare: Sozomen. Ecclesiastical History IV, 22–23 (LCL BL. 4. R. 95). – Ed. Before 359, Meletina was located in Lesser Armenia (LCL BL. 4. R. 95). – Ed. Bishop of Rome from 352 (LCL BL. 4. R. 96). – Ed. In Coisl. secundus, Reg. secundus: “reflections” (λογισμῶν) (LCL BL. 4. R. 98). – Ed. Theodoret of Cyrus writes about Varsa as follows: “The glory of Varsa is still great not only in Edessa, which he ruled, and in cities close to it, but also in Phenicia, and in Egypt, and Thebaid, because with the lamp of his virtue he went around all these regions. Valens first ordered him to live on the island of Arad, but, having learned that countless crowds of people were flocking from everywhere to him, as a man filled with apostolic grace and who healed illnesses with his words, he exiled him to the Egyptian city of Oxyrhynchus. When the fame of him attracted everyone there, the old man worthy of heaven was taken to the most distant fortress named Feno, which lay in the vicinity of the barbarians. They say that his bed is still preserved in Arad and enjoys the greatest respect there, for many of the sick, being entrusted to him, receive health through faith” (Blessed Theodoret of Cyrus. Church History IV, 16). Soon after the letter to Western St. Basil wrote to the confessors of Egypt exiled to Palestine, many of whom had once written about their unity with Apollinaris. After Apollinaris had gone into open heresy, he boasted in a letter to Paulinus of Antioch about this testimony of the confessors. This worried the confessors and gave rise to their suspicions towards Peacock. And when one of Apollinaris’ works came to them, they could no longer remain silent about the wound inflicted on the Church, and wrote their reflections to the Nitrian monks. When St. Vasily learned about the zeal in refuting heresy, he decided to approve the confessors with his letters. Accordingly, he sent the deacon Elpidius with this and a subsequent letter (cf.: Vita S. Basilii, 37, 3–7). Nothing is known about Eulogius, Alexander, except for this letter, St. is also not mentioned anywhere else. Basil, Arpokration was the bishop of the city of Bubasta (Basta) in Egypt (LCL BL. 4. R. 104–105). – Ed. In TSO: “express”. – Ed. Another option: “victims” (LCL BL. 4. R. 112). – Ed. That is, the ashes of a heifer (Heb. 10:13). – Ed. Apollinaris was a very prolific writer. He actively opposed the pagans - Emperor Julian and the Neoplatonist philosopher Porphyry, as well as against the heretics of his time: Manichaeans, Arians, Eunomians and others. He was also known for his exegetical writings, of which only fragments remain (LCL BL. 4. R. 112). – Ed. St. Athanasius was initially suspicious of Marcellus's teachings, but then convinced him to change his teachings. Paulinus of Antioch accepted Marcellus' disciples into fellowship without hindrance. St. Basil, in letter 69, complains that the Roman Church also received Marcellus into communion. In the last years of his life, St. Basil removed Marcellus from his communication. From this we can conclude that Marcellus himself fell into error at the end of his life, as a result of which all the Eastern churches ceased communion with him, and his acceptance into communion for a time by the Roman Church did not bring him any benefit (LCL BL. 4. R. 114-115). – Ed. In list E: “to us” (LCL BL. 4. R. 116). – Ed. St. Peter II replaced St. Athanasius after his death in 373 - Ed. Dorotheos defended the cause of Meletius before Pope Damasus and St. Peter, Bishop of Alexandria. But Meletius of Antioch, together with Eusebius, were ranked among the heretics, which greatly outraged Dorotheus, which he expressed to St. Peter (cf.: Vita S. Basilii 37, 2). – Ed. In the lists Harl., Med.: “yours” (LCL BL. 4. R. 124). – Ed. In Lists E, Harl., Reg. primus: “you” (LCL BL. 4. R. 126). – Ed. In list E and TCO: “ours” (LCL BL. 4. R. 126). – Ed. See note. to letter 264 (LCL BL. 4. R. 127). – Ed. Eusebius of Samosata was exiled to Thrace in 374 by order of Emperor Valens (LCL BL. 4. R. 130). – Ed. We can presumably talk about popular indignation at exorbitant taxes and about the rebels joining the invading Goths. To restore order, the army was sent to Antioch and its environs (LCL BL. 4. R. 130). – Ed. In TSO: “with indifference.” – Ed. Arintheus was baptized before his death, according to the common practice of that time (LCL BL. 4. R. 139). – Ed. Probably, we are talking about kidnapping for the purpose of forced marriage (LCL BL. 4. R. 140). – Ed. We may be talking about the 13th canon from the letter 199 to St. Basil the Great (LCL BL. 4. R. 141). – Ed. After 374, Eusebius was a friend of Basil and studied with him in his youth in Athens (LCL BL. 4. R. 142). – Ed. Sometimes it is added: “because of the slander brought against him” (τῷ αὐτῷ διὰ διαβολὴν ἑαυτοῦ). To Sophronius, see letters 32, 76, 96, 180 and 192 (LCL BL. 4. R. 146–147). Sophronius held the high position of "Master of Offices", responsible for the order of ceremonies taking place in the palace, and for a number of other inspectorate duties in the Empire. – Ed. In list E: “to ours” (LCL BL. 4. R. 150). – Ed. See: Plutarch. Alexander 19, 3 (LCL BL. 4. R. 151). – Ed. The TSO translates literally: “To the great Armatius.” Armatius the Elder was a pagan, and his son became a Christian. – Ed. Wed: St. Basil the Great. Conversation 26 // St. Basil the Great. Creations. T. 1. P. 1080. – Ed. In the list Vat.: “miracle” (ϑαυμάτων) (LCL BL. 4. R. 162). – Ed. In TSO: "To Walerian." – Ed. Locality in Lesser Armenia (LCL BL. 4. R. 163). – Ed. In Pontus (LCL BL. 4. R. 163). – Ed. See letter 206. Evisa is located approximately five miles north of Caesarea (LCL BL. 4. R. 163). – Ed. About Modest, see note. to letter 104 (LCL BL. 4. R. 165). – Ed. A city in Cappadocia on the Taurus Mountains (LCL BL. 4. R. 167). – Ed. That is, to the martyrs (LCL BL. 4. R. 171). – Ed. In mss. added: “so that they are freed from taxes” (ὥστε αὐτοὺς τῶν συντελείων διαφεῖναι) (LCL BL. 4. R. 172). – Ed. At this time, a burdensome tax system introduced by the imp. Diocletian. Monks did not have the exemption from taxes that the clergy had (LCL BL. 4. R. 173). – Ed. St. Vasily deliberately refrains from indicating the name of the presenter in the letter (LCL BL. 4. R. 175). – Ed. That is, taxation (LCL BL. 4. R. 175). – Ed. In TSO: “supports.” – Ed. When a person entered a monastery, if he did not consider it necessary to sell his property and distribute the proceeds among the poor, he could free himself from his property either by bringing it into the monastery or by giving it to relatives. In the first case, the monastery was responsible for taxes, and in the second, only relatives, but not the monk or the monastery (LCL BL. 4. R. 175). – Ed. An official in the Roman Empire, primarily concerned with the care of borders. In the East there were four comites (LCL BL. 4. R. 179). – Ed. In TSO: “free spirit”. – Ed. In mss. added: “that bishops should not be chosen by human vacillation, but by the election of God of all things” (LCL) BL. 4. R. 186). – Ed. Since the owl was depicted on most Athenian coins (LCL BL. 4. R. 195). – Ed. 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