It is my invariable custom to protest at every synod and to urge privately in conversation, that oaths about the taxes ought not to be imposed on husbandmen by the collectors. It remains for me to hear witness, on the same matters, in writing, before God and men, that it behooves you to cease from inflicting death upon men's souls, and to devise some other means of exaction, while you let men keep their souls unwounded. I write thus to you, not as though you needed any spoken exhortation (for you have your own immediate inducements to fear the Lord), but that all your dependents may learn from you not to provoke the Holy One, nor let a forbidden sin become a matter of indifference, through faulty familiarity. No possible good can be done them by oaths, with a view to their paying what is exacted from them, and they suffer an undeniable wrong to the soul. For when men become practiced in perjury, they no longer put any pressure on themselves to pay, but they think that they have discovered in the oath a means of trickery and an opportunity for delay. If, then, the Lord brings a sharp retribution on the perjured, when the debtors are destroyed by punishment there will be none to answer when summoned. If on the other hand the Lord endures with long suffering, then, as I said before, those who have tried the patience of the Lord despise His goodness. Let them not break the law in vain; let them not whet the wrath of God against them. I have said what I ought. The disobedient will see.
LETTER LXXXVI.
To the Governor.
I K now that a first and foremost object of your excellency is in every way to support the right; and after that to benefit your friends, and to exert yourself in behalf of those who have fled to your lordship's protection. Both these pleas are combined in the matter before us. The cause is right for which we are pleading; it is dear to me who am numbered among your friends; it is due to those who are invoking the aid of your constancy in their sufferings. The corn, which was all my very, dear brother Dorotheus had for the necessaries of life, has been carried off by some of the authorities at Berisi, entrusted with the management of affairs, driven to this violence of their own accord or by others' instigation. Either way it is an indictable offense. For how does the man whose wickedness is his own do less wrong than he who is the mere minister of other men's wickedness? To the sufferers the loss is the same. I implore you, therefore, that Dorotheus may have his corn returned by the men by whom he has been robbed, and that they may not be allowed to lay the guilt of their outrage on other men's shoulders. If you grant me my request I shall reckon the value of the boon conferred by your excellency in proportion to the necessity of providing one's self with food.
LETTER LXXXVE Without address on the same subject.
I Am astonished that, with you to appeal to, so grave an offense should have been committed against the presbyter as that he should have been deprived of his only means of livelihood. The most serious part of the business is that the perpetrators transfer the guilt of their proceedings to you; while all the while it was your duty not only not to suffer such deeds to be done, but to use all your authority to prevent them in the case of any one, but specially in the case of presbyters, and such presbyters as are in agreement with me, and are walking in the same way of true religion. If then you have any care to give me gratification, see that these matters are set right without delay. For, God helping you, you are able to do this, anti greater things than this to whom you will. I have written to the governor of my own country, that, if they refuse to do what is right of their own accord, they may be compelled to do so on pressure from the courts.
LETTER LXXXVIH Without address an the subject of the exaction of taxes.
Your excellency knows better than any one else the difficulty of getting together the gold furnished by contribution. We have no better witness to our poverty than yourself, for with your great kindness you have felt for us, and, up to the present time, so far as has lain within your power, have borne with us, never departing from your own natural forbearance from any alarm caused by superior authority. Now of the whole sum there is still something wanting, and that must be got in from the contribution which we have recommended to all the town. What I ask is, that you will grant us a little delay, that a reminder may be sent to dwellers in the country, and most of our magistrates are in the country. If it is possible for it to be sent in short of as many pounds as those in which we are still behind-hand, I should be glad if you would so, arrange, and the amount shall be sent later. If, however, it is absolutely necessary that the whole sum should be sent in at once, then I repeat my first request that we may be allowed a longer time of grace.
LETTER LXXXIX To Meletius, bishop ofAntioch.
1. T he eagerness of my longing is soothed by the opportunities which the merciful God gives me of saluting your reverence. He Himself is witness of the earnest desire which I have to see your face, and to enjoy your good and soul-refreshing instruction. Now by my reverend and excellent brother Dorotheus, the deacon, who is setting out, first of all I beg you to pray for me that I be no stumbling block to the people, nor hindrance to your petitions to propitiate the Lord. In the second place I would suggest that you would be so good as to make all arrangements through the aforementioned brother; and, if it seems well that a letter should be sent to the Westerns, because it is only right that communication should be made in writing even through our own messenger, that you will dictate the letter. I have met Sabinus the deacon, sent by them, and have written to the bishops in Illyria, Italy, and Gaul, and to some of those who have written privately to myself. For it is right that some one should be sent in the common interests of the Synod, conveying a second letter which I beg you to have written.
2. As to what concerns the right reverend bishop Athanasius, your intelligence is already aware of what I will mention, that it is impossible for anything to be advanced by my letters, or for any desirable objects to be carried out, unless by some means or other he receives communion from you, who at that time postponed it. He is described as being very anxious to unite with me, and to be willing to contribute all he can, but to be sorry that he was sent away without communion, and that the promise still remains unfulfilled.
What is going on in the East cannot have failed to reach your reverence's ears, but the aforementioned brother will give you more accurate information by word of mouth. Be so good as to dispatch him directly after Easter, because of his waiting for the answer from Samosata. Look kindly on his zeal strengthen him by your prayers and so dispatch him on this commission.
LETTER XC To the holy brethren the bishops of the West.
1. T he good God Who ever mixes consolation with affliction has, even now in the midst of my pangs, granted me a certain amount of comfort in the letters which our right honorable father bishop Athanasius has received from you and sent on to me. For they contain evidence of sound faith and proof of your inviolable agreement and concord, showing thus that the shepherds are following in the footsteps of the Fathers and feeding the people of the Lord with knowledge. All this has so much gladdened my heart as to dispel my despondency and to create something like a smile in my soul in the midst of the distressing state of affairs in which we are now placed. The Lord has also extended His consolation to me by means of the reverend deacon Sabinus, my son, who has cheered my soul by giving me an exact narrative of your condition; and from personal experience of his own, will give you clear tidings of ours, that you may, in the first place, aid me in my trouble by earnest and constant prayer to God; and next that you may consent to give such consolation as lies in your power to our afflicted Churches. For here, very honorable brethren, all is in a weak state; the Church has given way before the continuous attacks of her foes, like some bark in mid-ocean buffeted by successive blows of the waves; unless haply there be some quick visitation of the divine mercy. As then we reckon your mutual sympathy and unity an important blessing to ourselves, so do we implore you to pity our dissensions; and not, because we are separated by a great extent of country, to part us from you, but to admit us to the concord of one body, because we are united in the fellowship of the Spirit.
2. Our distresses are notorious, even though we leave them untold, for now their sound has gone out into all the world. The doctrines of the Fathers are despised; apostolic traditions are set at nought; the devices of innovators are in vogue in the Churches; now men are rather contrivers of cunning systems than theologians; the wisdom of this world wins the highest prizes and has rejected the glory of the cross. Shepherds are banished, and in their places are introduced grievous wolves hurrying the flock of Christ. Houses of prayer have none to assemble in them; desert places are full of lamenting crowds. The elders lament when they compare the present with the past. The younger are yet more to be compassionated, for they do not know of what they have been deprived. All this is enough to stir the pity of men who have learnt the love of Christ; but, compared with the actual state of things, words fall very far short. If then there be any consolation of love, any fellowship of the Spirit, any bowels of mercy, be stirred to help us. Be zealous for true religion, and rescue us from this storm. Ever be spoken among us with boldness that famous dogma of the Fathers, which destroys the ill-famed heresy of Arius, and builds up the Churches in the sound doctrine wherein the Son is confessed to be of one substance with the Father, and the Holy Ghost is ranked and worshipped as of equal honor, to the end that through your prayers and cooperation the Lord may grant to us that same boldness for the truth and glorying in the confession of the divine and saying Trinity which He has given you. But the aforenamed deacon will tell you every thing in detail. We have welcomed your apostolic zeal for orthodoxy and have agreed to all that has been canonically done by your reverences.
LETTER XCI.
To Valerianus, Bishop of Illyricum.
T hanks be to the Lord, Who has permitted me to see in your unstained life the fruit of primitive love. Far apart as you are in body, you have united yourself to me by writing; you have embraced me with spiritual and holy longing; you have implanted unspeakable affection in my soul. Now I have realized the force of the proverb, "As cold water is to a thirsty soul so is good news from a far country." Honored brother, I really hunger for affection. The cause is not far to seek, for iniquity is multiplied and the love of many has grown cold. For this reason your letter is precious to me, and I am replying by our reverend brother Sabinus. By him I make myself known to you, and beseech you to be watchful in prayers on our behalf, that God may one day grant calm and quiet to the Church here, and rebuke this wind and sea, that so we may be freed from the storm and agitation in which we are now every moment expecting to be submerged. But in these our troubles one great boon has God given us in hearing that you are in exact agreement and unity with one another, and that the doctrines of true religion are preached among you without let or hindrance. For at some time or other, unless the period of this world is not already concluded, and if there yet remain days of human life, it must needs be that by your means the faith must be renewed in the East and that in due season you recompense her for the blessings which she has given you. The sound part among us here, which preserves the true religion of the Fathers, is sore stricken, and the devil in his wiliness has shattered it by many and various subtle assaults. But, by the help of the prayers of you who love the Lord, may the wicked and deceitful heresy of the Arian error be quenched; may the good teaching of the Fathers, who met at Nicaea, shine forth; so that the ascription of glory may be rendered to the blessed Trinity in the terms of the baptism of salvation.
LETTER XCH To the Italians and Gauls.
1. T o our right godly and holy brethren who are ministering in Italy and Gaul, bishops of like mind with us, we, Meletius, Eusebius, Basil, Bassus, Gregory, Pelagius,, Paul, Anthimus, Theodotus, Bithus, Abraamius, Jobinus, Zeno, Theodoretus, Marcianus, Barachus, Abraamius, Libanius, Thalassius, Joseph, Boethus, Iatrius, Theodotus, Eustathius, Barsumas, John, Chosroes, Iosaces, Narses, Maris, Gregory, and Daphnus, send greeting in the Lord. Souls in anguish find some consolation in sending sigh after sigh from the bottom of the heart, and even a tear shed breaks the force of affliction. But sighs and tears give us less consolation than the opportunity of telling our troubles to your love. We are moreover cheered by the better hope that, peradventure, if we announce our troubles to you, we may move you to give us that succor which we have long hoped you would give the Churches in the East, but which we have not yet received; God, Who in His wisdom arranges all things, must have ordained according to the hidden judgments of His righteousness, that we should be tried for a longer time in these temptations. The fame of our condition has traveled to the ends of the earth, and you are not ignorant of it; nor are you without sympathy with brethren of like mind with yourselves, for you are disciples of the apostle, who teaches us that love for our neighbor is the fulfilling of the law. But, as we have said, the just judgment of God, which has ordained that the affliction due to our sins must be fulfilled, has held you back. But when you have learnt all, specially what has not hitherto reached your ears, from our reverend brother the deacon Sabinus, who will be able to narrate in person what is omitted in our letter, we do beseech you to be roused both to zeal for the truth and sympathy for us. We implore you to put on bowels of mercy, to lay aside all hesitation, and to undertake the labor of love, without counting length of way, your own occupations, or any other human interests.
2. It is not only one Church which is in peril, nor yet two or three which have fallen under this terrible storm. The mischief of this heresy spreads almost from the borders of Illyricum to the Thebaid. Its bad seeds were first sown by the infamous Arius; they then took deep root through the labors of many who vigorously cultivated the impiety between his time and ours. Now they have produced their deadly fruit. The doctrines of true religion are overthrown. The laws of the Church are in confusion. The ambition of men, who have no fear of God, rushes into high posts, and exalted office is now publicly known as the prize of impiety. The result is, that the worse a man blasphemes, the fitter the people think him to be a bishop. Clerical dignity is a thing of the past. There is a complete lack of men shepherding the Lord's flock with knowledge. Ambitious men are constantly throwing away the provision for the poor on their own enjoyment and the distribution of gifts. There is no precise knowledge of canons. There is complete immunity in sinning; for when men have been placed in office by the favor of men, they are obliged to return the favor by continually showing indulgence to offenders. Just judgment is a thing of the past; and everyone walks according to his heart' s desire. Vice knows no bounds; the people know no restraint. Men in authority are afraid to speak, for those who have reached power by human interest are the slaves of those to whom they owe their advancement. And now the very vindication of orthodoxy is looked upon in some quarters as an opportunity for mutual attack: and men conceal their private ill-will and pretend that their hostility is all for the sake of the truth. Others, afraid of being convicted of disgraceful crimes, madden the people into fratricidal quarrels, that their own doings may be unnoticed in the general distress. Hence the war admits of no three, for the doers of ill deeds are afraid of a peace, as being likely to lift the veil from their secret infamy. All the while unbelievers laugh; men of weak faith are shaken; faith is uncertain; souls are drenched in ignorance, because adulterators of the word imitate the truth. The mouths of true believers are dumb, while every blasphemous tongue wags free; holy things are trodden under foot; the better laity shun the churches as schools of impiety; and lift their hands in the deserts with sighs and tears to their Lord in heaven. Even you must have heard what is going on in most of our cities, how our people with wives and children and even our old men stream out before the walls, and offer their prayers in the open air, putting up with all the inconvenience of the weather with great patience, and waiting for help from the Lord.
3. What lamentation can match these woes? What springs of tears are sufficient for them? While, then, some men do seem to stand, while yet a trace of the old state of things is left, before utter shipwreck comes upon the Churches, hasten to us, hasten to us now, true brothers, we implore you; on our knees we implore you, hold out a helping hand. May your brotherly bowels be moved toward us; may tears of sympathy flow; do not see, unmoved, half the empire swallowed up by error; do not let the light of the faith be put out in the place where it shone first.
By what action you can then help matters, and how you are to show sympathy for the afflicted, you do not want to be told by us; the Holy Ghost will suggest to you. But unquestionably, if the survivors are to be saved, there is need of prompt action, and of the arrival of a considerable number of brethren, that those who visit us may complete the number of the synod, in order that they may have weight in effecting a reform, not merely from the dignity of those whose emissaries they are, but also from their own number: thus they will restore the creed drawn up by our fathers at Nicaea, proscribe the heresy, and, by bringing into agreement all who are of one mind, speak peace to the Churches. For the saddest thing about it all is that the sound part is divided against itself, and the troubles we are suffering are like those which once befell Jerusalem when Vespasian was besieging it. The Jews of that time were at once beset by foes without and consumed by the internal sedition of their own people. In our case, too, in addition to the open attack of the heretics, the Churches are reduced to utter helplessness by the war raging among those who are supposed to be orthodox. For all these reasons we do indeed desire your help, that, for the future all who confess the apostolic faith may put an end to the schisms which they have unhappily devised, and be reduced for the future to the authority of the Church; that so, once more, the body of Christ may be complete, restored to integrity with all its members. Thus we shall not only praise the blessings of others, which is all we can do now, but see our own Churches once more restored to their pristine boast of orthodoxy. For, truly, the boon given you by the Lord is fit subject for the highest congratulation, your power of discernment between the spurious and the genuine and pure, and your preaching the faith of the Fathers without any dissimulation. That faith we have received; that faith we know is stamped with the marks of the Apostles; to that faith we assent, as well as to all that was canonically and lawfully promulgated in the Synodical Letter.
LETTER XCm To the Patrician Coesaria, concerning Communion.
It is good and beneficial to communicate every day, and to partake of the holy body and blood of Christ. For He distinctly says, "He that eateth my flesh and drinketh my blood hath eternal life." And who doubts that to share frequently in life, is the same thing as to have manifold life. I, indeed, communicate four times a week, on the Lord' s day, on Wednesday, on Friday, and on the Sabbath, and on the other days if there is a commemoration of any Saint. It is needless to point out that for anyone in times of persecution to be compelled to take the communion in his own hand without the presence of a priest or minister is not a serious offense, as long custom sanctions this practice from the facts themselves. All the solitaries in the desert, where there is no priest, take the communion themselves, keeping communion at home. And at Alexandria and in Egypt, each one of the laity, for the most part, keeps the communion, at his own house, and participates in it when he lilies. For when once the priest has completed the offering, and given it, the recipient, participating in it each time as entire, is bound to believe that he properly takes and receives it from the giver. And even in the church, when the priest gives the portion, the recipient takes it with complete power over it, and so lifts it to his lips with his own hand. It has the same validity whether one portion or several portions are received from the priest at the same time.
LETTER XCIV To Elias, Governor of the Province.
I T oo have been very anxious to meet your excellency, lest by my failure to do so I might come off worse than my accusers; but bodily sickness has prevented me, attacking me even more seriously than usual, and so I am perforce reduced to address you by letter. When, not long ago, most excellent sir, I had the pleasure of meeting your excellency, I was anxious to communicate with your wisdom about all my affairs; and I was also anxious to address you on behalf of the Churches, that no ground might be left for future calumnies. But I restrained myself, thinking it altogether superfluous and importunate to add troubles outside his own necessary business to a man charged with so many responsibilities. At the same time (for the truth shall be told) I did shrink from being driven to wound your sold by our mutual recriminations, when it ought in pure devotion to God to reap the perfect reward of piety. For really, if I attract your attention to me, I shall leave you but scant leisure for your public duties; shall act something like a man overloading with additional luggage some boatmen managing a new boat in very rough water, when all the while he ought to lessen the cargo and do his best to lighten the craft. For this very reason, I think, our great Emperor, after seeing how fully occupied I am, leaves me to manage the Churches by myself. Now I should like those who are besieging your impartial ears to be asked what harm the government suffers from me? What depreciation is suffered by any public interests, be they small or great, by my administration of the Churches? Still, possibly, it might be urged that I have done damage to the government by erecting a magnificently appointed church to God, and round it a dwelling house, one liberally assigned to the bishop, and others underneath, allotted to the officers of the Church in order, the use of both being open to you of the magistracy and your escort. But to whom do we do any harm by building a place of entertainment for strangers, both for those who are on a journey and for those who require medical treatment on account of sickness, and so establishing a means of giving these men the comfort they want, physicians, doctors, means of conveyance, and escort? All these men must learn such occupations as are necessary to life and have been found essential to a respectable career; they must also have buildings suitable for their employments, all of which are an honor to the place, and, as their reputation is credited to our governor, confer glory on him. Not indeed that for this reason you were unwillingly induced to accept the responsibility of ruling us, for you alone are sufficient by your high qualities to restore our ruins, to people deserted districts and turn wildernesses into towns. Would it be better to harass and annoy, or to honor and reverence an associate in the discharge of these duties? Do not think, most excellent sir, that what I say is mere words. We have already, in the meanwhile, begun providing material. So much for our defense, before our ruler. As to what is to be said in answer to the charges of our accusers, to a Christian and to a friend who cares for my opinion, I must now say no more; the subject is too long for a letter, and cannot, besides, be safely committed to writing. But lest, before we have an opportunity of meeting, you are driven by the inducement of some men's calumnies to give up any of your good will towards me, do as Alexander did. The story is, as you remember, that, when one of his friends was being calumniated, he left one ear open to the slanderer, and carefully closed the other with his hand, with the object of showing that he whose duty is to judge ought not to be easily and wholly given over to the first occupants of his attention, but should keep half his hearing open for the defense of the absent.
LETTER XCV To Eusebius, bishop of Samosata.
I Had written some while since to your reverence about our meeting one another and other subjects, but I was disappointed at my letter not reaching your excellency, for after the blessed deacon Theophrastus had taken charge of the letter, on my setting out on an unavoidable journey, he did not convey it to your reverence, because he was seized by the sickness of which he died. Hence it happened that I was so late in writing, that, the time being now so exceedingly short, I did not look for there being much use in this letter. The godly bishop Meletius and Theodotus had strongly urged me to visit them, representing that a meeting would be a proof of affection, and being wishful of remedying the troubles which are at present a cause of anxiety. They had appointed, as a time for our meeting, the middle of the approaching month of June, and for the place, Phargamus, a spot famous for martyr' s glory and for the large number of people attending the synod there every year. Directly I returned and heard of the death of the blessed deacon, and that my letter was lying useless at home, I felt that I must not be idle, because thirty-three days were still remaining up to the appointed time, and so I hurriedly sent the letter to the very reverend Eustathius, my fellow minister, with the object of its being sent on by him to your reverence and of getting an answer without delay. If, then, it is possible and agreeable to you to come, I will come too. If not, I, God willing, will pay the debt of meeting due from last year: unless haply some hindrance for my sins comes in the way again, in which case I must put off my meeting with the bishops to another time.