Opening
Letter to Dracontius. Written A.D. 354 or 355.
Letter to Dracontius. Written a.d. 354 or 355.
I don't know what to write. Should I criticize you for refusing? Or for considering the difficulties and hiding out of fear of the Jews? Either way, whatever your reasoning, what you have done deserves criticism, beloved Dracontius. For after receiving grace, it was not right for you to hide, nor was it fitting for a wise man like you to give others an excuse to run away. Many people are troubled when they hear about this—not just that you did it, but that you did it with regard to the present times and the suffering the Church is enduring. I'm afraid that by running away for your own sake, you may find yourself in danger before the Lord because of others. For if the person who offends one of the little ones should prefer to have a millstone hung around his neck and be drowned in the depths of the sea, what awaits you if you become a stumbling block to so many people? The remarkable unity surrounding your election in the region of Alexandria will inevitably be destroyed by your withdrawal, and the episcopate of the region will be seized by many people—including many unfit ones, as you well know. And many pagans who were ready to become Christians because of your election will remain pagans if your piety rejects the grace given to you.
I am at a loss how to write. Am I to blame you for your refusal? Or for having regard to the trials, and hiding for fear of the Jews? In any case, however it may be, what you have done is worthy of blame, beloved Dracontius. For it was not fitting that after receiving the grace you should hide, nor that, being a wise man, you should furnish others with a pretext for flight. For many are offended when they hear it; not merely that you have done this, but that you have done it having regard to the times and to the afflictions which are weighing upon the Church. And I fear lest, in flying for your own sake, you prove to be in peril in the sight of the Lord on account of others. For if 'he that offends one of the little ones, should rather choose that a mill stone were hanged about his neck, and that he were drowned in the depths of the sea Matthew 18:6,' what can be in store for you, if you prove an offense to so many? For the surprising unanimity about your election in the district of Alexandria will of necessity be broken up by your retirement: and the episcopate of the district will be grasped at by many — and many unfit persons, as you are well aware. And many heathen who were promising to become Christians upon your election will remain heathen, if your piety sets at nought the grace given you.
What defense will you offer for such conduct? What arguments will you be able to use to wash away and remove such an accusation? How will you heal those who have fallen and been offended because of you? Or how will you be able to restore the broken peace? Beloved Dracontius, you have caused us grief instead of joy, groaning instead of consolation. For we expected to have you with us as a consolation, and now we see you in flight, and that you will be convicted in judgment and will repent when you are put on trial. And "Who shall have pity upon you," as the Prophet says, who will turn his mind to you for peace when he sees the brethren for whom Christ died injured because of your flight? For you must know, and not be in doubt, that while before your election you lived for yourself, after it you live for your flock. And before you received the grace of the episcopate, no one knew you, but after you became one, the laity expect you to bring them food, namely instruction from the Scriptures. When they expect it and suffer hunger, and you are feeding only yourself, and our Lord Jesus Christ comes and we stand before Him, what defense will you offer when He sees His own sheep hungering? For had you not taken the money, He would not have blamed you. But He would reasonably do so if upon taking it you dug and buried it—in the words which God forbid that your piety should ever hear: "You ought to have given my money to the bankers, that when I came I might demand it of them."
2. What defense will you offer for such conduct? With what arguments will you be able to wash away and efface such an impeachment? How will you heal those who on your account are fallen and offended? Or how will you be able to restore the broken peace? Beloved Dracontius, you have caused us grief instead of joy, groaning instead of consolation. For we expected to have you with us as a consolation; and now we behold you in flight, and that you will be convicted in judgment, and when upon your trial will repent it. And 'Who shall have pity upon you Jeremiah 15:5,' as the Prophet says, who will turn his mind to you for peace, when he sees the brethren for whom Christ died injured on account of your flight? For you must know, and not be in doubt, that while before your election you lived to yourself, after it, you live for your flock. And before you had received the grace of the episcopate, no one knew you; but after you became one, the laity expect you to bring them food, namely instruction from the Scriptures. When then they expect, and suffer hunger, and you are feeding yourself Ezekiel 34:2 only, and our Lord Jesus Christ comes and we stand before Him, what defense will you offer when He sees His own sheep hungering? For had you not taken the money, He would not have blamed you. But He would reasonably do so if upon taking it you dug and buried it — in the words which God forbid that your piety should ever hear: 'You ought to have given my money to the bankers, that when I came I might demand it of them. '
I urge you, have mercy on yourself and on us. On yourself, so you won't run into danger; on us, so we won't be deeply troubled because of you. Think about the Church, so that many of the weaker believers won't be harmed on your account, and so others won't be given a reason to withdraw. But if you feared the current circumstances and acted as you did out of timidity, your attitude is not courageous; for in such a situation you ought to show zeal for Christ and instead face the circumstances boldly, using the words of blessed Paul: 'in all these things we are more than conquerors Romans 8:37'—especially since we ought to serve not the present moment, but the Lord. But if organizing the Churches is distasteful to you, and you don't think the ministry of the episcopate has its reward, then you have brought yourself to despise the Savior who commanded these things. I urge you, abandon such thoughts, and don't listen to those who advise you in this way, for this is not worthy of Dracontius. For the order the Lord established through the Apostles remains beautiful and secure; but the cowardice of the brothers will come to an end.
3. I beseech you, spare yourself and us. Yourself, lest you run into peril; us, lest we be grieved because of you. Take thought of the Church, lest many of the little ones be injured on your account, and the others be given an occasion of withdrawing. Nay but if you feared the times and acted as you did from timidity, your mind is not manly; for in such a case you ought to manifest zeal for Christ, and rather meet circumstances boldly, and use the language of blessed Paul: 'in all these things we are more than conquerors Romans 8:37;' and the more so in that we ought to serve not the time, but the Lord. But if the organising of the Churches is distasteful to you, and you do not think the ministry of the episcopate has its reward, why, then you have brought yourself to despise the Saviour that ordered these things. I beseech you, dismiss such ideas, nor tolerate those who advise you in such a sense, for this is not worthy of Dracontius. For the order the Lord has established by the Apostles abides fair and firm; but the cowardice of the brethren shall cease.
For if everyone thought the same way as your current advisers, how would you have become a Christian, since there would be no bishops? Or if our successors inherit this mindset, how will the Churches be able to hold together? Or do your advisers think you have received nothing, and so they despise it? If so, they are surely wrong. For it is time for them to realize that the grace of the Font is nothing if some people are found to despise it. But you have received it, beloved Dracontius; do not listen to your advisers or deceive yourself. For God who gave it will require an account of this from you. Have you not heard the Apostle say, "Neglect not the gift that is in you"? Or have you not read how he accepts the man who doubled his money while he condemned the one who hid it? But may it happen that you quickly return, so that you too may be one of those who are praised. Or tell me, whom do your advisers want you to imitate? For we ought to follow the example of the saints and the fathers and imitate them, and be sure that if we depart from them we also put ourselves outside their fellowship. Whom then do they want you to imitate? The one who hesitated, and while wanting to follow, delayed it and consulted his family, or blessed Paul, who the moment the stewardship was entrusted to him "straightway conferred not with flesh and blood"? For although he said, "I am not worthy to be called an Apostle," yet knowing what he had received and not being ignorant of the giver, he wrote, "For woe is me if I preach not the gospel." But just as it was "woe to me" if he did not preach, so in teaching and preaching the gospel he had his converts as his joy and crown. This explains why the saint was zealous to preach as far as Illyricum and not to shrink from proceeding to Rome or even going as far as Spain, so that the more he labored, the greater the reward he might receive for his labor. He boasted then that he had fought the good fight and was confident that he would receive the great crown. Therefore, beloved Dracontius, whom are you imitating in your present action? Paul, or men unlike him? For my part, I pray that you and I may prove an imitator of all the saints.
4. For if all were of the same mind as your present advisers, how would you have become a Christian, since there would be no bishops? Or if our successors are to inherit this state of mind, how will the Churches be able to hold together? Or do your advisers think that you have received nothing, that they despise it? If so surely they are wrong. For it is time for them to think that the grace of the Font is nothing, if some are found to despise it. But you have received it, beloved Dracontius; do not tolerate your advisers nor deceive yourself. For this will be required of you by the God who gave it. Have you not heard the Apostle say, 'Neglect not the gift that is in you 1 Timothy 4:14?' or have you not read how he accepts the man that had doubled his money, while he condemned the one that had hidden it? But may it come to pass that you may quickly return, in order that you too may be one of those who are praised. Or tell me, whom do your advisers wish you to imitate? For we ought to walk by the standard of the saints and the fathers, and imitate them, and to be sure that if we depart from them we put ourselves also out of their fellowship. Whom then do they wish you to imitate? The one who hesitated, and while wishing to follow, delayed it and took counsel because of his family Luke 2:61, or blessed Paul, who, the moment the stewardship was entrusted to him, 'straightway conferred not with flesh and blood Galatians 1:16?' For although he said, 'I am not worthy to be called an Apostle 1 Corinthians 15:9,' yet, knowing what he had received, and being not ignorant of the giver, he wrote, 'For woe is me if I preach not the gospel.' But, as it was 'woe to me' if he did not preach, so, in teaching and preaching the gospel, he had his converts as his joy and crown. 1 Thessalonians 2:19 This explains why the saint was zealous to preach as far as Illyricum, and not to shrink from proceeding to Rome Romans 1:15, or even going as far as the Spains, in order that the more he laboured, he might receive so much the greater reward for his labour. He boasted then that he had fought the good fight, and was confident that he should receive the great crown. 2 Timothy 4:7-8 Therefore, beloved Dracontius, whom are you imitating in your present action? Paul, or men unlike him? For my part, I pray that you, and myself, may prove an imitator of all the saints.
Or perhaps some people are advising you to go into hiding because you made a sworn promise not to accept the office if you were elected. I hear they are constantly telling you this and believe they are acting with a clear conscience. But if they truly had a clear conscience, they would above all fear God, who placed this ministry on you. If they had read the divine Scriptures, they would not give you advice that contradicts them. They would need to criticize Jeremiah as well, and accuse the great Moses, because they did not listen to such advice but instead feared God, fulfilled their ministry, and were made perfect through prophesying. For they also initially refused when they received their mission and the grace of prophecy. But afterward they feared God and did not reject the One who sent them. So whether you speak with a stammer and are slow of tongue, still fear God who made you. Or if you call yourself too young to preach, still reverence the One who knew you before you were formed. Or if you have given your word—now their word to the saints was as good as an oath—still read Jeremiah, how he too had said, "I will not name the Name of the Lord," yet afterward he feared the fire kindled within him and did not do what he had said. He did not hide himself as if bound by an oath, but rather reverenced the One who had entrusted him with his office and fulfilled his prophetic calling. Or are you not aware, beloved, that Jonah also fled, but suffered what happened to him, after which he returned and prophesied?
5. Or possibly there are some who advise you to hide, because you have given your word upon oath not to accept the office if elected. For I hear that they are buzzing in your ears to this effect, and consider that they are thus acting conscientiously. But if they were truly conscientious, they would above all have feared God, Who imposed this ministry upon you. Or if they had read the divine Scriptures, they would not have advised you contrary to them. For it is time for them to blame Jeremiah also, and to impeach the great Moses, in that they did not listen to their advice, but fearing God fulfilled their ministry, and prophesying were made perfect. For they also when they had received their mission and the grace of Prophecy, refused. But afterwards they feared, and did not set at nought Him that sent them. Whether then you be of stammering utterance, and slow of tongue, yet fear God that made you, or if you call yourself too young to preach, yet reverence Him Who knew you before you were made. Or if you have given your word (now their word was to the saints as an oath), yet read Jeremiah, how he too had said, 'I will not name the Name of the Lord Jeremiah 20:9,' yet afterwards he feared the fire kindled within him, and did not do as he had said, nor hid himself as if bound by an oath, but reverenced Him that had entrusted to him his office, and fulfilled the prophetic call. Or are you not aware, beloved, that Jonah also fled, but met with the fate that befell him, after which he returned and prophesied?
Do not follow advice that goes against this. The Lord knows our situation better than we ourselves do, and He knows to whom He is entrusting His Churches. Even if a person is not worthy, he should not focus on his past life but should carry out his ministry, so that in addition to his past life he does not also bring upon himself the curse of negligence. I ask you, beloved Dracontius, knowing this and being a wise man, are you not troubled in your soul? Are you not anxious that any of those entrusted to you might perish? Does your conscience not burn as if with fire? Are you not afraid of the day of judgment, when none of your current advisers will be there to help you? Each person will give an account for those entrusted to his care. How did his excuse help the man who hid the money? How did it help Adam to say, "The woman deceived me"? Beloved Dracontius, even if you really are weak, you ought to accept this responsibility, so that the Church, being left without a leader, is not harmed by enemies who take advantage of your running away. You should prepare yourself so as not to leave us alone in the struggle. You should work alongside us in order to receive the reward together with everyone.
6. Do not then entertain counsels opposite to this. For the Lord knows our case better than we ourselves, and He knows to whom He is entrusting His Churches. For even if a man be not worthy, yet let him not look at his former life, but let him carry out his ministry, lest, in addition to his life he incur also the curse of negligence. I ask you, beloved Dracontius, whether knowing this, and being a wise man, you are not pricked in your soul? Do you not feel anxious lest any of those entrusted to you should perish? Do you not burn, as with a fire in your conscience? Are you not in fear of the day of judgment, in which none of your present advisers will be there to aid you? For each shall give account of those entrusted to his hands. For how did his excuse benefit the man who hid the money? Or how did it benefit Adam to say, 'The woman beguiled me Genesis 3:12?' Beloved Dracontius, even if you are really weak, yet you ought to take up the charge, lest, the Church being unoccupied, the enemies injure it, taking advantage of your flight. You should gird yourself up, so as not to leave us alone in the struggle; you should labour with us, in order to receive the reward also along with all.
Make haste then, beloved, and delay no longer. Don't listen to those who would prevent you. Instead, remember the one who has given you this calling, and come to us who love you and give you scriptural advice, so that we may install you ourselves and you may remember us as you minister in the churches. You are not the only one who has been chosen from among monks, nor the only one to have led a monastery or been loved by monks. You know that Serapion was a monk and presided over many monks. You were aware of how many monks Apollos fathered. You know Agathon and are familiar with Ariston. You remember Ammonius who traveled abroad with Serapion. Perhaps you have also heard of Muitus in upper Thebaid, and can learn about Paul at Latopolis, and many others. Yet these men, when elected, did not refuse. Taking Elisha as their example, knowing the story of Elijah, and having learned all about the disciples and apostles, they took up the responsibility and did not despise the ministry. They were not inferior to their former selves, but rather look for the reward of their labor, advancing themselves and guiding others forward. How many have they turned away from idols? How many have they caused to stop their association with demons through their warning? How many servants have they brought to the Lord, causing those who saw such wonders to marvel at the sight? Is it not a great wonder to make a young woman live as a virgin, and a young man live in continence, and an idolater come to know Christ?
7. Make haste then, beloved, and tarry no longer, nor suffer those who would prevent you: but remember Him that has given, and come hither to us who love you, who give you Scriptural advice, in order that you may both be installed by ourselves, and, as you minister in the churches make remembrance of us. For you are not the only one who has been elected from among monks, nor the only one to have presided over a monastery, or to have been beloved by monks. But you know that not only was Serapion a monk, and presided over that number of monks; you were not unaware of how many monks Apollos was father; you know Agathon, and are not ignorant of Ariston. You remember Ammonius who went abroad with Serapion. Perhaps you have also heard of Muitus in the upper Thebaid, and can learn about Paul at Latopolis, and many others. And yet these, when elected, did not gainsay; but taking Elisha as an example, and knowing the story of Elijah, and having learned all about the disciples and apostles, they grappled with the charge, and did not despise the ministry, and were not inferior to themselves, but rather look for the reward of their labour, advancing themselves, and guiding others onward. For how many have they turned away from the idols? How many have they caused to cease from their familiarity with demons by their warning? How many servants have they brought to the Lord, so as to cause those who saw such wonders to marvel at the sight? Or is it not a great wonder to make a damsel live as a virgin, and a young man live in continence, and an idolater come to know Christ?
Don't let monks stand in your way, as if you were the only one ever chosen from the monasteries, and don't make excuses that you will decline spiritually. You can actually become better if you imitate Paul and follow the example of the saints. You know that people like them, when appointed as stewards of the mysteries, pressed forward all the more toward the goal of their high calling. When did Paul face martyrdom and expect to receive his crown, if not after being sent out to teach? When did Peter make his confession, if not when he was preaching the Gospel and had become a fisher of men? When was Elijah taken up, if not after completing his prophetic work? When did Elisha receive a double portion of the Spirit, if not after leaving everything to follow Elijah? And why did the Savior choose disciples, if not to send them out as apostles?
8. Let not monks then prevent you, as though you alone had been elected from among monks; nor do you make excuses, to the effect that you will deteriorate. For you may even grow better if you imitate Paul, and follow up the actions of the Saints. For you know that men like those, when appointed stewards of the mysteries, all the more pressed forward to the mark of their high calling. Philippians 3:14 When did Paul meet martyrdom and expect to receive his crown, if not after being sent to teach? When did Peter make his confession, if not when he was preaching the Gospel, and had become a fisher of men Matthew 4:19? When was Elijah taken up, if not after completing his prophetic career? When did Elisha gain a double share of the Spirit, if not after leaving all to follow Elijah? Or why did the Saviour choose disciples, if not to send them out as apostles?
So take these as an example, beloved Dracontius, and do not say—or believe those who say—that the office of a bishop leads to sin or gives rise to temptations to sin. For it is possible for you as a bishop to hunger and thirst, just as Paul did. You can drink no wine, like Timothy, and fast constantly too, like Paul, so that by fasting after his example you may feed others with your words, and while thirsting for lack of drink, water others by teaching. Let your advisers not make these claims. For we know bishops who fast and monks who eat. We know bishops who drink no wine as well as monks who do. We know bishops who work miracles as well as monks who do not. Many bishops have never married, while monks have been fathers of children; just as, conversely, we know bishops who are fathers of children and monks of the most devoted kind. And again, we know clergy who suffer hunger and monks who fast. For this way of life is possible and not forbidden in either case. But let a person, wherever he is, strive earnestly, for the crown is given not according to position but according to action.
9. So take these as an example, beloved Dracontius, and do not say, or believe those who say, that the bishop's office is an occasion of sin, nor that it gives rise to temptations to sin. For it is possible for you also as a bishop to hunger and thirst Philippians 4:12, as Paul did. You can drink no wine, like Timothy 1 Timothy 5:23, and fast constantly too, like Paul 2 Corinthians 11:27, in order that thus fasting after his example you may feast others with your words, and while thirsting for lack of drink, water others by teaching. Let not your advisers, then, allege these things. For we know both bishops who fast, and monks who eat. We know bishops who drink no wine, as well as monks who do. We know bishops who work wonders, as well as monks who do not. Many also of the bishops have not even married, while monks have been fathers of children; just as conversely we know bishops who are fathers of children and monks 'of the completest kind.' And again, we know clergy who suffer hunger, and monks who fast. For it is possible in the latter way, and not forbidden in the former. But let a man, wherever he is, strive earnestly; for the crown is given not according to position, but according to action.
Do not listen to those who give you the opposite advice. Instead, hurry and do not delay, especially since the holy festival is approaching. Otherwise the people will celebrate the feast without you, and you will bring great danger upon yourself. For who will preach the Easter sermon to them in your absence? Who will announce to them the great day of the Resurrection if you are in hiding? Who will advise them, if you are running away, to keep the feast properly? Think how many will benefit if you appear, how many will be harmed if you flee! And who will think well of you for this? And why do they advise you not to take up the office of bishop when they themselves want to have presbyters? For if you are bad, let them not associate with you. But if they know that you are good, let them not envy the others. For if, as they say, teaching and governing is an occasion of sin, let them not be taught themselves, nor have presbyters, lest both they and those who teach them deteriorate. But do not pay attention to these human sayings, and do not listen to those who give such advice, as I have already said many times. Instead, hurry and turn to the Lord, so that by caring for his sheep you may also remember us. For this reason I have sent our beloved Hierax the presbyter and Maximus the reader to tell you in person as well, so that you may be able to learn both the feelings with which I have written and the danger that results from opposing the ordinance of the Church.
10. Do not then suffer those who give contrary advice. But rather hasten and delay not; the more so as the holy festival is approaching; so that the laity may not keep the feast without you, and you bring great danger upon yourself. For who will in your absence preach them the Easter sermon? Who will announce to them the great day of the Resurrection, if you art in hiding? Who will counsel them, if you are in flight, to keep the feast fittingly? Ah, how many will be the better if you appear, how many be injured if you fly! And who will think well of you for this? And why do they advise you not to take up the bishop's office, when they themselves wish to have presbyters? For if you are bad, let them not associate with you. But if they know that you are good, let them not envy the others. For if, as they say, teaching and government is an occasion of sin, let them not be taught themselves, nor have presbyters, lest they deteriorate, both they and those who teach them. But do not attend to these human sayings, nor suffer those who give such advice, as I have often already said. But rather make haste and turn to the Lord, in order that, taking thought for his sheep, you may remember us also. But to this end I have bidden our beloved Hierax, the presbyter, and Maximus the reader go, and bid you by word of mouth also, that you may be able thus to learn both with what feelings I have written, and the danger that results from gainsaying the ordinance of the Church.