Author: Mourad Takla

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

To Eustathius the Philosopher.

To Eustathius the Philosopher.

Although I was deeply troubled by the mockery of what people call fortune, which always seems to prevent me from meeting you, your letter gave me wonderful encouragement and comfort. I had already been considering whether what so many people say is really true—that there is a certain Necessity or Fate that governs all the events of our lives, both great and small, and that we human beings have no control over anything; or at least that all human life is driven by some kind of chance. You will be very willing to forgive me for these thoughts when you learn what causes led me to them.

Much distressed as I was by the flouts of what is called fortune, who always seems to be hindering my meeting you, I was wonderfully cheered and comforted by your letter, for I had already been turning over in my mind whether what so many people say is really true, that there is a certain Necessity or Fate which rules all the events of our lives both great and small, and that we human beings have control over nothing; or, that at all events, all human life is driven by a kind of luck. You will be very ready to forgive me for these reflections, when you learn by what causes I was led to make them.

When I heard about your philosophy, I felt contempt for the teachers of Athens and left that city. I passed by the city on the Hellespont more unmoved than any Ulysses passing the songs of the Sirens.

On hearing of your philosophy, I entertained a feeling of contempt for the teachers of Athens, and left it. The city on the Hellespont I passed by, more unmoved than any Ulysses, passing Sirens' songs.

Asia I admired, but I hurried on to the capital of all that is best in it. When I arrived home and did not find you—the prize I had sought so eagerly—many and various unexpected obstacles began. First I missed you because I fell ill. Then when you were setting out for the East I could not start with you. Then, after endless trouble, I reached Syria, but I missed the philosopher, who had set out for Egypt. Then I had to set out for Egypt, a long and weary journey, and even there I did not reach my goal. But my longing was so passionate that I had to either set out for Persia and proceed with you to the farthest barbarian lands (you had gotten there—what an obstinate devil possessed me!) or settle here at Alexandria. I did the latter. I really think that unless, like some tame animal, I had followed a branch held out to me until I was completely worn out, you would have been driven on and on beyond Indian Nyssa or any more remote region, and wandered about out there. Why say more?

Asia I admired; but I hurried on to the capital of all that is best in it. When I arrived home, and did not find you — the prize which I had sought so eagerly — there began many and various unexpected hindrances. First I must miss you because I fell ill; then when you were setting out for the East I could not start with you; then, after endless trouble, I reached Syria, but I missed the philosopher, who had set out for Egypt. Then I must set out for Egypt, a long and weary way, and even there I did not gain my end. But so passionate was my longing that I must either set out for Persia, and proceed with you to the farthest lands of barbarism, (you had got there; what an obstinate devil possessed me!) or settle here at Alexandria. This last I did. I really think that unless, like some tame beast, I had followed a bough held out to me till I was quite worn out, you would have been driven on and on beyond Indian Nyssa, or any more remote region, and wandered about out there. Why say more?

On returning home, I cannot meet you, held back by lingering illnesses. If these do not improve, I will not be able to meet you even in the winter. Is not all this, as you yourself say, due to Fate? Is not this Necessity? Does not my situation nearly surpass the poets' tales of Tantalus? But, as I said, I feel better after receiving your letter, and I am no longer in the same state of mind. When God gives good things, I think we must thank Him and not be angry with Him while He is controlling how they are distributed. So if He allows me to join you, I will consider it the best and most delightful outcome; if He delays me, I will patiently endure the loss. For He always directs our lives better than we could choose for ourselves.

On returning home, I cannot meet you, hindered by lingering ailments. If these do not get better I shall not be able to meet you even in the winter. Is not all this, as you yourself say, due to Fate? Is not this Necessity? Does not my case nearly outdo poets' tales of Tantalus? But, as I said, I feel better after getting your letter, and am now no longer of the same mind. When God gives good things I think we must thank Him, and not be angry with Him while He is controlling their distribution. So if He grant me to join you, I shall think it best and most delightful; if He put me off, I will gently endure the loss. For He always rules our lives better than we could choose for ourselves.

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

(Canonica Prima.)

(Canonica Prima.)

To Amphilochius, concerning the Canons.

To Amphilochius, concerning the Canons.

Even a fool, it is said, when he asks questions, is counted wise. But when a wise man asks questions, he makes even a fool wise. And this, thank God, is my situation whenever I receive a letter from your diligent self. For we become more learned and wiser than we were before simply by asking questions, because we are taught many things we did not know, and our desire to answer them serves as a teacher to us. Certainly at the present time, though I have never before given attention to the points you raise, I have been compelled to make careful inquiry and to consider both whatever I have heard from the elders and all that I have been taught in accordance with their instruction.

Even a fool, it is said, when he asks questions, is counted wise. But when a wise man asks questions, he makes even a fool wise. And this, thank God, is my case, as often as I receive a letter from your industrious self. For we become more learned and wiser than we were before, merely by asking questions, because we are taught many things which we did not know; and our anxiety to answer them acts as a teacher to us. Assuredly at the present time, though I have never before paid attention to the points you raise, I have been forced to make accurate enquiry, and to turn over in my mind both whatever I have heard from the elders, and all that I have been taught in conformity with their lessons.

I. Regarding your question about the Cathari, a statement has already been made, and you have rightly reminded me that it is proper to follow the custom in place in each region, because those who originally made decisions on these points held different views concerning their baptism. But the baptism of the Pepuzeni seems to me to have no validity, and I am surprised that this could have escaped Dionysius, familiar as he was with the canons. The ancient authorities decided to accept that baptism which in no way deviates from the faith. They distinguished between heresies, schisms, and unlawful assemblies. By heresies they meant people who were completely separated and estranged in matters relating to the actual faith. By schisms they meant people who had separated over some ecclesiastical disputes and questions that could be mutually resolved. By unlawful assemblies they meant gatherings held by disorderly presbyters or bishops or by uninstructed laypeople. For instance, if a man is convicted of a crime and prohibited from performing ministerial functions, and then refuses to submit to the canons, but claims for himself episcopal and ministerial authority, and people leave the Catholic Church and join him, this is an unlawful assembly. To disagree with members of the Church about repentance is schism. Examples of heresy are those of the Manicheans, the Valentinians, the Marcionites, and these Pepuzenes, for with them there immediately comes their disagreement concerning the actual faith in God. Therefore it seemed good to the ancient authorities to reject the baptism of heretics altogether, but to accept that of schismatics, on the ground that they still belonged to the Church.

I. As to your enquiry about the Cathari, a statement has already been made, and you have properly reminded me that it is right to follow the custom obtaining in each region, because those, who at the time gave decision on these points, held different opinions concerning their baptism. But the baptism of the Pepuzeni seems to me to have no authority; and I am astonished how this can have escaped Dionysius, acquainted as he was with the canons. The old authorities decided to accept that baptism which in nowise errs from the faith. Thus they used the names of heresies, of schisms, and of unlawful congregations. By heresies they meant men who were altogether broken off and alienated in matters relating to the actual faith; by schisms men who had separated for some ecclesiastical reasons and questions capable of mutual solution; by unlawful congregations gatherings held by disorderly presbyters or bishops or by uninstructed laymen. As, for instance, if a man be convicted of crime, and prohibited from discharging ministerial functions, and then refuses to submit to the canons, but arrogates to himself episcopal and ministerial rights, and persons leave the Catholic Church and join him, this is unlawful assembly. To disagree with members of the Church about repentance, is schism. Instances of heresy are those of the Manichæans, of the Valentinians, of the Marcionites, and of these Pepuzenes; for with them there comes in at once their disagreement concerning the actual faith in God. So it seemed good to the ancient authorities to reject the baptism of heretics altogether, but to admit that of schismatics, on the ground that they still belonged to the Church.

Regarding those who gathered in unlawful assemblies, the decision was to reunite them with the Church after they had been brought to a better condition through proper repentance and correction. In many cases, when ordained men had joined with those in rebellion, they were restored to the same rank upon repentance. Now the Pepuzeni are clearly heretical, because by unlawfully and shamefully giving Montanus and Priscilla the title of Paraclete, they have blasphemed against the Holy Spirit. They must therefore be condemned for attributing divinity to human beings and for insulting the Holy Spirit by equating Him with humans. Because of this, they are also subject to eternal damnation, since blasphemy against the Holy Spirit cannot be forgiven. What basis is there, then, for accepting the baptism of people who baptize into the Father and the Son and Montanus or Priscilla? Those who have not been baptized into the names given to us have not been baptized at all. So even though this escaped the notice of the great Dionysius, we must not imitate his mistake. The absurdity of this position is immediately obvious and clear to anyone who has even a small amount of reasoning ability.

As to those who assembled in unlawful congregations, their decision was to join them again to the Church, after they had been brought to a better state by proper repentance and rebuke, and so, in many cases, when men in orders had rebelled with the disorderly, to receive them on their repentance, into the same rank. Now the Pepuzeni are plainly heretical, for, by unlawfully and shamefully applying to Montanus and Priscilla the title of the Paraclete, they have blasphemed against the Holy Ghost. They are, therefore, to be condemned for ascribing divinity to men; and for outraging the Holy Ghost by comparing Him to men. They are thus also liable to eternal damnation, inasmuch as blasphemy against the Holy Ghost admits of no forgiveness. What ground is there, then, for the acceptance of the baptism of men who baptize into the Father and the Son and Montanus or Priscilla? For those who have not been baptized into the names delivered to us have not been baptized at all. So that, although this escaped the vigilance of the great Dionysius, we must by no means imitate his error. The absurdity of the position is obvious in a moment, and evident to all who are gifted with even a small share of reasoning capacity.

The Cathari are schismatics. But it seemed good to the ancient authorities—I mean Cyprian and our own Firmilianus—to reject all these groups, the Cathari, Encratites, and Hydroparastatae, by one common condemnation. This is because the origin of their separation arose through schism, and those who had broken away from the Church no longer had upon them the grace of the Holy Spirit, since it ceased to be given when the continuity was broken. The first separatists had received their ordination from the Fathers and possessed the spiritual gift through the laying on of their hands. But those who were broken off had become laymen, and because they are no longer able to confer on others that grace of the Holy Spirit from which they themselves have fallen away, they had no authority either to baptize or to ordain. Therefore those who were from time to time baptized by them were ordered, as though baptized by laymen, to come to the church to be purified by the Church's true baptism. Nevertheless, since it has seemed to some of those in Asia that, for the sake of managing the majority, their baptism should be accepted, let it be accepted. We must, however, recognize the wicked action of the Encratites, who, in order to shut themselves out from being received back by the Church, have tried to preempt readmission by a peculiar baptism of their own, violating in this way even their own special practice. My opinion, therefore, is that since nothing has been clearly laid down concerning them, it is our duty to reject their baptism, and that in the case of anyone who has received baptism from them, we should, when he comes to the church, baptize him. If, however, there is any likelihood of this being harmful to general discipline, we must fall back upon custom and follow the fathers who have ordered what course we are to pursue. For I am somewhat apprehensive that, in our wish to discourage them from baptizing, we may, through the severity of our decision, become a hindrance to those who are being saved. If they accept our baptism, do not let this distress us. We are by no means bound to return them the same favor, but only to strictly obey the canons. On every ground let it be required that those who come to us from their baptism be anointed in the presence of the faithful, and only on these terms approach the mysteries. I am aware that I have received into episcopal rank Izois and Saturninus from the Encratite following. I am therefore prevented from separating from the Church those who have been united to their company, since through my acceptance of the bishops, I have established a kind of canon of communion with them.

The Cathari are schismatics; but it seemed good to the ancient authorities, I mean Cyprian and our own Firmilianus, to reject all these, Cathari, Encratites, and Hydroparastatæ, by one common condemnation, because the origin of separation arose through schism, and those who had apostatized from the Church had no longer on them the grace of the Holy Spirit, for it ceased to be imparted when the continuity was broken. The first separatists had received their ordination from the Fathers, and possessed the spiritual gift by the laying on of their hands. But they who were broken off had become laymen, and, because they are no longer able to confer on others that grace of the Holy Spirit from which they themselves are fallen away, they had no authority either to baptize or to ordain. And therefore those who were from time to time baptized by them, were ordered, as though baptized by laymen, to come to the church to be purified by the Church's true baptism. Nevertheless, since it has seemed to some of those of Asia that, for the sake of management of the majority, their baptism should be accepted, let it be accepted. We must, however, perceive the iniquitous action of the Encratites; who, in order to shut themselves out from being received back by the Church have endeavoured for the future to anticipate readmission by a peculiar baptism of their own, violating, in this manner even their own special practice. My opinion, therefore, is that nothing being distinctly laid down concerning them, it is our duty to reject their baptism, and that in the case of any one who has received baptism from them, we should, on his coming to the church, baptize him. If, however, there is any likelihood of this being detrimental to general discipline, we must fall back upon custom, and follow the fathers who have ordered what course we are to pursue. For I am under some apprehension lest, in our wish to discourage them from baptizing, we may, through the severity of our decision, be a hindrance to those who are being saved. If they accept our baptism, do not allow this to distress us. We are by no means bound to return them the same favour, but only strictly to obey canons. On every ground let it be enjoined that those who come to us from their baptism be anointed in the presence of the faithful, and only on these terms approach the mysteries. I am aware that I have received into episcopal rank Izois and Saturninus from the Encratite following. I am precluded therefore from separating from the Church those who have been united to their company, inasmuch as, through my acceptance of the bishops, I have promulgated a kind of canon of communion with them.

The woman who deliberately destroys her unborn child is guilty of murder. Among us there is no careful distinction made as to whether it is formed or unformed. In this situation it is not only the one about to be born who is defended, but also the woman in her attack upon herself, because in most cases women who make such attempts die. The destruction of the embryo is an additional crime, a second murder, at least if we consider it as done intentionally. However, the punishment of these women should not be for life, but for a period of ten years. And their treatment should depend not merely on the passage of time, but on the quality of their repentance.

II. The woman who purposely destroys her unborn child is guilty of murder. With us there is no nice enquiry as to its being formed or unformed. In this case it is not only the being about to be born who is vindicated, but the woman in her attack upon herself; because in most cases women who make such attempts die. The destruction of the embryo is an additional crime, a second murder, at all events if we regard it as done with intent. The punishment, however, of these women should not be for life, but for the term of ten years. And let their treatment depend not on mere lapse of time, but on the character of their repentance.

III. A deacon who commits fornication after being appointed to the diaconate is to be deposed. But after he has been removed from office and placed among the laity, he is not to be excluded from communion. There is an ancient canon that states those who have fallen from their ordained rank are to be subjected only to this kind of punishment.

III. A deacon who commits fornication after his appointment to the diaconate is to be deposed. But, after he has been rejected and ranked among the laity, he is not to be excluded from communion. For there is an ancient canon that those who have fallen from their degree are to be subjected to this kind of punishment alone.

Here, I believe, the ancient authorities followed the old rule that you shall not punish twice for the same offense. There is also this additional reason: when laypeople are expelled from the assembly of the faithful, they are sometimes restored to the position from which they fell; but the deacon undergoes the permanent penalty of deposition once and for all. Since his diaconal orders are not restored to him, they limited the punishment to this one penalty. This is what concerns the legal requirements. But generally, a more effective remedy is the abandonment of sin. Therefore, the person will give me full proof of his healing who, after rejecting grace for the sake of indulging the flesh, has then, through disciplining the flesh and subjecting it through self-control, given up the pleasures that had conquered him. We ought therefore to know both what exact prescription requires and what custom requires; and in cases that do not allow for the strictest treatment, to follow the traditional guidance.

Herein, as I suppose, the ancient authorities followed the old rule You shall not avenge twice for the same thing. There is this further reason too, that laymen, when expelled from the place of the faithful, are from time to time restored to the rank whence they have fallen; but the deacon undergoes once for all the lasting penalty of deposition. His deacon's orders not being restored to him, they rested at this one punishment. So far is this as regards what depends on law laid down. But generally a truer remedy is the departure from sin. Wherefore that man will give me full proof of his cure who, after rejecting grace for the sake of the indulgence of the flesh, has then, through bruising of the flesh and the enslaving of it by means of self control, abandoned the pleasures whereby he was subdued. We ought therefore to know both what is of exact prescription and what is of custom; and, in cases which do not admit of the highest treatment, to follow the traditional direction.

In cases of trigamy and polygamy, they established the same proportional rule as for digamy: one year for digamy (though some authorities say two years); for trigamy, people are separated for three and often four years. But this is no longer called marriage at all—instead it is called polygamy, or rather, limited fornication. This is why the Lord said to the Samaritan woman who had five husbands, "He whom you now have is not your husband." He does not consider those who have gone beyond the limits of a second marriage as worthy of the title of husband or wife. In cases of trigamy, we have accepted a period of exclusion of five years, not based on the canons but following the practice of our predecessors. Such offenders should not be completely prohibited from the privileges of the Church. They should be considered worthy of hearing after two or three years, and afterward should be permitted to stand in their place. However, they must be kept from the communion of the good gift, and only restored to the place of communion after they have shown some fruit of repentance.

IV. In the case of trigamy and polygamy they laid down the same rule, in proportion, as in the case of digamy; namely one year for digamy (some authorities say two years); for trigamy men are separated for three and often for four years; but this is no longer described as marriage at all, but as polygamy; nay rather as limited fornication. It is for this reason that the Lord said to the woman of Samaria, who had five husbands, he whom thou now hast is not your husband. He does not reckon those who had exceeded the limits of a second marriage as worthy of the title of husband or wife. In cases of trigamy we have accepted a seclusion of five years, not by the canons, but following the precept of our predecessors. Such offenders ought not to be altogether prohibited from the privileges of the Church; they should be considered deserving of hearing after two or three years, and afterwards of being permitted to stand in their place; but they must be kept from the communion of the good gift, and only restored to the place of communion after showing some fruit of repentance.

V. Heretics who repent at the point of death should be received, but not indiscriminately. They should be received only after being tested to show genuine repentance and producing fruit that demonstrates their earnest desire for salvation.

V. Heretics repenting at death ought to be received; yet to be received, of course, not indiscriminately, but on trial of exhibition of true repentance and of producing fruit in evidence of their zeal for salvation.

VI. Sexual immorality by those in canonical orders is not to be considered as marriage, and their union must be completely dissolved, for this is both beneficial for the security of the Church and will prevent the heretics from having grounds to attack us, as though we were attracting men to join us by offering freedom to sin.

VI. The fornication of canonical persons is not to be reckoned as wedlock, and their union is to be completely dissolved, for this is both profitable for the security of the Church and will prevent the heretics from having a ground of attack against us, as though we induced men to join us by the attraction of liberty to sin.

VII. Those who abuse themselves with mankind and with beasts, as well as murderers, wizards, adulterers, and idolaters, deserve the same punishment. Whatever rule you apply to the others, apply also to them. However, there can be no doubt that we ought to receive those who have repented of impurity committed in ignorance for thirty years. In this case there is ground for forgiveness because of their ignorance, their voluntary confession, and the long period of time. Perhaps they have been delivered to Satan for a whole generation of humanity so that they may learn not to behave indecently. Therefore, order them to be received without delay, especially if they shed tears to move your mercy and demonstrate a manner of living worthy of compassion.

VII. Abusers of themselves with mankind, and with beasts, as also murderers, wizards, adulterers, and idolaters, are deserving of the same punishment. Whatever rule you have in the case of the rest, observe also in their case. There can, however, be no doubt that we ought to receive those who have repented of impurity committed in ignorance for thirty years. In this case there is ground for forgiveness in ignorance, in the spontaneity of confession, and the long extent of time. Perhaps they have been delivered to Satan for a whole age of man that they may learn not to behave unseemly; wherefore order them to be received without delay, specially if they shed tears to move your mercy, and show a manner of living worthy of compassion.

VIII. The man who in a rage has taken up a hatchet against his own wife is a murderer. But it is what I should have expected from your intelligence that you should very properly remind me to speak more fully on these points, because a wide distinction must be drawn between cases where there is intent and where there is not. A case of an act that is purely unintentional and far removed from the purpose of the person acting is that of a man who throws a stone at a dog or a tree and hits a person instead. The object was to drive off the animal or to shake down the fruit. The person who happens to be passing falls by chance into the path of the blow, and the act is unintentional. Unintentional too is the act of anyone who strikes another with a strap or a flexible stick for the purpose of disciplining him, and the man being beaten dies. In this case it must be taken into consideration that the object was not to kill but to correct the offender. Further, among unintentional acts must be counted the case of a man in a fight who, while warding off an enemy's attack with a club or his hand, hits him without mercy in some vital part so as to injure him, though not quite to kill him. This, however, comes very near to the intentional, for the man who uses such a weapon in self-defense or who strikes without mercy evidently does not spare his opponent because he is mastered by passion. In the same way, the case of anyone who uses a heavy club or a stone too large for a man to withstand is counted among the unintentional, because he does not do what he intended: in his rage he deals such a blow as to kill his victim, yet all he had in mind was to give him a beating, not to kill him. If, however, a man uses a sword or anything of that kind, he has no excuse—certainly none if he throws his hatchet. For he does not strike with his hand so that the force of the blow may be within his own control, but throws it, so that from the weight and edge of the iron and the force of the throw, the wound cannot fail to be fatal.

VIII. The man who in a rage has taken up a hatchet against his own wife is a murderer. But it is what I should have expected from your intelligence that you should very properly remind me to speak on these points more fully, because a wide distinction must be drawn between cases where there is and where there is not intent. A case of an act purely unintentional, and widely removed from the purpose of the agent, is that of a man who throws a stone at a dog or a tree, and hits a man. The object was to drive off the beast or to shake down the fruit. The chance comer falls fortuitously in the way of the blow, and the act is unintentional. Unintentional too is the act of any one who strikes another with a strap or a flexible stick, for the purpose of chastising him, and the man who is being beaten dies. In this case it must be taken into consideration that the object was not to kill, but to improve, the offender. Further, among unintentional acts must be reckoned the case of a man in a fight who when warding off an enemy's attack with cudgel or hand, hits him without mercy in some vital part, so as to injure him, though not quite to kill him. This, however, comes very near to the intentional; for the man who employs such a weapon in self defense, or who strikes without mercy, evidently does not spare his opponent, because he is mastered by passion. In like manner the case of any one who uses a heavy cudgel, or a stone too big for a man to stand, is reckoned among the unintentional, because he does not do what he meant: in his rage he deals such a blow as to kill his victim, yet all he had in his mind was to give him a thrashing, not to do him to death. If, however, a man uses a sword, or anything of the kind, he has no excuse: certainly none if he throws his hatchet. For he does not strike with the hand, so that the force of the blow may be within his own control, but throws, so that from the weight and edge of the iron, and the force of the throw, the wound cannot fail to be fatal.

On the other hand, acts committed during war or robbery are clearly intentional and leave no room for doubt. Robbers kill out of greed and to avoid being caught. Soldiers who kill in war do so with the clear purpose not of fighting or disciplining, but of killing their enemies. And if someone has prepared a magic potion for some other purpose and then causes death, I consider this intentional. Women often try to attract men to love them through spells and magic charms, and give them drugs that dull their minds. Such women, when they cause death, even though the outcome may not be what they intended, are nevertheless to be counted as intentional killers because their actions involve magic and are forbidden. Women who give drugs to cause abortion, as well as those who take poisons to destroy unborn children, are also murderers. That is all I will say on this matter.

On the other hand acts done in the attacks of war or robbery are distinctly intentional, and admit of no doubt. Robbers kill for greed, and to avoid conviction. Soldiers who inflict death in war do so with the obvious purpose not of fighting, nor chastising, but of killing their opponents. And if any one has concocted some magic philtre for some other reason, and then causes death, I count this as intentional. Women frequently endeavour to draw men to love them by incantations and magic knots, and give them drugs which dull their intelligence. Such women, when they cause death, though the result of their action may not be what they intended, are nevertheless, on account of their proceedings being magical and prohibited, to be reckoned among intentional homicides. Women also who administer drugs to cause abortion, as well as those who take poisons to destroy unborn children, are murderesses. So much on this subject.

The Lord's ruling that it is unlawful to separate from marriage except for fornication applies, logically speaking, to both men and women equally. However, the actual practice does not work this way. Yet when it comes to women, very strict statements can be found, such as the apostle's words: "He which is joined to a harlot is one body," and Jeremiah's: "If a wife become another man's shall he return unto her again? Shall not that land be greatly polluted?" And again, "He that has an adulteress is a fool and impious." Nevertheless, the customary practice allows men who commit adultery and engage in fornication to be kept by their wives. Therefore I do not know whether the woman who lives with a man who has been dismissed can properly be called an adulteress. The blame in this case falls on the woman who has sent away her husband, and depends on the reason why she left the marriage. If she is being beaten and refuses to endure it, it would be better for her to bear it than to separate from her husband. If she objects to financial loss, even this would not be adequate grounds. If her reason is that he is living in fornication, we do not find support for this in the church's practice. Rather, a wife is commanded not to leave an unbelieving husband but to remain with him, because of the uncertain outcome. "For what do you know, O wife, whether you shall save your husband?" In this case, then, the wife is an adulteress if she leaves her husband and goes to another man. But the man who has been abandoned is excusable, and the woman who lives with such a man is not condemned. However, if the man who has deserted his wife goes to another woman, he himself is an adulterer because he causes her to commit adultery, and the woman who lives with him is an adulteress because she has made another woman's husband come to her.

IX. The sentence of the Lord that it is unlawful to withdraw from wedlock, save on account of fornication, Matthew 5:32 applies, according to the argument, to men and women alike. Custom, however, does not so obtain. Yet, in relation with women, very strict expressions are to be found; as, for instance, the words of the apostle He which is joined to a harlot is one body 1 Corinthians 6:16 and of Jeremiah, If a wife become another man's shall he return unto her again? Shall not that land be greatly polluted? Jeremiah 3:1 And again, He that has an adulteress is a fool and impious. Yet custom ordains that men who commit adultery and are in fornication be retained by their wives. Consequently I do not know if the woman who lives with the man who has been dismissed can properly be called an adulteress; the charge in this case attaches to the woman who has put away her husband, and depends upon the cause for which she withdrew from wedlock. In the case of her being beaten, and refusing to submit, it would be better for her to endure than to be separated from her husband; in the case of her objecting to pecuniary loss, even here she would not have sufficient ground. If her reason is his living in fornication we do not find this in the custom of the church; but from an unbelieving husband a wife is commanded not to depart, but to remain, on account of the uncertainty of the issue. For what do you know, O wife, whether you shall save your husband? 1 Corinthians 7:16 Here then the wife, if she leaves her husband and goes to another, is an adulteress. But the man who has been abandoned is pardonable, and the woman who lives with such a man is not condemned. But if the man who has deserted his wife goes to another, he is himself an adulterer because he makes her commit adultery; and the woman who lives with him is an adulteress, because she has caused another woman's husband to come over to her.

Those who swear they will not receive ordination and decline orders upon oath must not be driven to perjure themselves, although there does appear to be a canon making allowances for such people. Yet I have found by experience that perjurers never turn out well. We must, however, take into account the form of the oath, its terms, the state of mind in which it was taken, and even the smallest additions made to the terms, since if no grounds for relief can be found anywhere, such persons must be dismissed. The case of Severus, however—I mean the presbyter he ordained—does seem to me to allow for relief of this kind, if you will permit it. Give instructions for the district placed under Mestia, to which the man was appointed, to be reckoned under Vasoda. In this way he will not forswear himself by not departing from the place, and Longinus, having Cyriacus with him, will not leave the Church without provision, nor will he himself be guilty of neglecting his work. Moreover, I will not be held guilty of acting in violation of any canons by making a concession to Cyriacus, who had sworn that he would remain at Mindana and yet accepted the transfer. His return will be in accordance with his oath, and his obedience to the arrangement will not be counted against him as perjury, because it was not added to his oath that he would not go, even for a short time, from Mindana, but that he would remain there in the future. Severus, who pleads forgetfulness, I shall pardon, only telling him that the One who knows what is secret will not overlook the ravaging of His Church by a man of such character—a man who originally appoints uncanonically, then imposes oaths in violation of the Gospel, then tells a man to perjure himself regarding his transfer, and finally lies in pretended forgetfulness. I am no judge of hearts; I only judge by what I hear. Let us leave vengeance to the Lord, and ourselves pardon the common human error of forgetfulness, and receive the man without question.

X. Those who swear that they will not receive ordination, declining orders upon oath, must not be driven to perjure themselves, although there does seem to be a canon making concessions to such persons. Yet I have found by experience that perjurers never turn out well. Account must however be taken of the form of the oath, its terms, the frame of mind in which it was taken, and the minutest additions made to the terms, since, if no ground of relief can anywhere be found, such persons must be dismissed. The case, however, of Severus, I mean of the presbyter ordained by him, does seem to me to allow of relief of this kind, if you will permit it. Give directions for the district placed under Mestia, to which the man was appointed, to be reckoned under Vasoda. Thus he will not forswear himself by not departing from the place, and Longinus, having Cyriacus with him, will not leave the Church unprovided for, nor himself be guilty of neglect of work. I moreover shall not be held guilty of taking action in contravention of any canons by making a concession to Cyriacus who had sworn that he would remain at Mindana and yet accepted the transfer. His return will be in accordance with his oath, and his obedience to the arrangement will not be reckoned against him as perjury, because it was not added to his oath that he would not go, even a short time, from Mindana, but would remain there for the future. Severus, who pleads forgetfulness, I shall pardon, only telling him that One who knows what is secret will not overlook the ravaging of His Church by a man of such a character; a man who originally appoints uncanonically, then imposes oaths in violation of the Gospel, then tells a man to perjure himself in the matter of his transfer, and last of all lies in pretended forgetfulness. I am no judge of hearts; I only judge by what I hear; let us leave vengeance to the Lord, and ourselves pardon the common human error of forgetfulness, and receive the man without question.

XI. A person guilty of unintentional homicide has given sufficient satisfaction in eleven years. We will certainly observe what Moses laid down in cases of wounded men, and we will not consider a murder to have been committed if the person who was struck lies down but then walks again leaning on his staff (Exodus 21:19). However, if he does not get up again after being struck, even though there was no intent to kill, the one who struck him is a homicide, but an unintentional homicide.

XI. The man who is guilty of unintentional homicide has given sufficient satisfaction in eleven years. We shall, without doubt, observe what is laid down by Moses in the case of wounded men, and shall not hold a murder to have been committed in the case of a man who lies down after he has been struck, and walks again leaning on his staff. Exodus 21:19 If, however, he does not rise again after he has been struck, nevertheless, from there being no intent to kill, the striker is a homicide, but an unintentional homicide.

XII. The canon absolutely excludes digamists from the ministry.

XII. The canon absolutely excludes digamists from the ministry.

XIII. Our Fathers do not count killing in war as homicide; I assume this is because they wanted to make an allowance for men fighting to defend chastity and true religion. However, it may be good to advise that those whose hands are not clean should abstain from communion for three years only.

XIII. Homicide in war is not reckoned by our Fathers as homicide; I presume from their wish to make concession to men fighting on behalf of chastity and true religion. Perhaps, however, it is well to counsel that those whose hands are not clean only abstain from communion for three years.

XIV. A person who has taken interest on loans, if he agrees to spend his unjust profits on the poor and to rid himself in the future of the plague of covetousness, may be received into the ministry.

XIV. A taker of usury, if he consent to spend his unjust gain on the poor, and to be rid for the future of the plague of covetousness, may be received into the ministry.

XV. I am surprised that you demand such precision from Scripture and argue that there is something forced about how the translation expresses the meaning of the original without rendering exactly what the Hebrew word conveys. Yet I must not carelessly ignore a question raised by an inquiring mind. At the creation of the world, birds of the air and fish of the sea had the same origin, for both kinds came from the water. The reason is that both share the same characteristics. Fish swim in the water, birds in the air. Therefore they are mentioned together. This form of expression is not used without distinction, but is used very appropriately for all that lives in the water. Birds of the air and fish of the sea are subject to man, and not only these, but also everything that passes through the paths of the sea. For not every water creature is a fish—for instance, sea monsters, whales, sharks, dolphins, seals, and even sea-horses, sea-dogs, sawfish, swordfish, and sea-cows; and if you like, jellyfish, cockles, and all hard-shelled creatures, none of which are fish, yet all pass through the paths of the sea. So there are three kinds: birds of the air, fish of the sea, and all water creatures that are distinct from fish and pass through the paths of the sea.

XV. I am astonished at your requiring exactitude in Scripture, and arguing that there is something forced in the diction of the interpretation which gives the meaning of the original, but does not exactly render what is meant by the Hebrew word. Yet I must not carelessly pass by the question started by an enquiring mind. At the creation of the world, birds of the air and the fishes of the sea had the same origin; for both kinds were produced from the water. The reason is that both have the same characteristics. The latter swim in the water, the former in the air. They are therefore mentioned together. The form of expression is not used without distinction, but of all that lives in the water it is used very properly. The birds of the air and the fishes of the sea are subject to man; and not they alone, but all that passes through the paths of the sea. For every water-creature is not a fish, as for instance the sea monsters, whales, sharks, dolphins, seals, even sea-horses, sea-dogs, saw-fish, sword-fish, and sea-cows; and, if you like, sea nettles, cockles and all hard-shelled creatures of whom none are fish, and all pass through the paths of the sea; so that there are three kinds, birds of the air, fishes of the sea, and all water-creatures which are distinct from fish, and pass through the paths of the sea.

XVI. Naaman was not a great man with the Lord, but with his lord—that is, he was one of the chief princes of the King of the Syrians (2 Kings 5:1). Read your Bible carefully, and you will find the answer to your question there.

XVI. Naaman was not a great man with the Lord, but with his lord; that is, he was one of the chief princes of the King of the Syrians. 2 Kings 5:1 Read your Bible carefully, and you will find the answer to your question there.

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

Second Canonical Letter.

Canonica Secunda.

To Amphilochius, concerning the Canons.

To Amphilochius, concerning the Canons.

I wrote some time ago in response to the questions from your reverence, but I did not send the letter. This was partly because my long and dangerous illness left me no time to do so, and partly because I had no one to send with it. I have only a few men with me who are experienced in traveling and suitable for service of this kind. When you learn the reasons for my delay, please forgive me. I have been quite amazed at your eagerness to learn and at your humility. You hold the office of a teacher, and yet you are willing to learn, and to learn from me, who claim no great knowledge. Nevertheless, since you consent, out of your fear of God, to do what another man might hesitate to do, I am obligated on my part to go even beyond my strength in supporting your eagerness and righteous zeal.

I wrote some time ago in reply to the questions of your reverence, but I did not send the letter, partly because from my long and dangerous illness I had not time to do so; partly because I had no one to send with it. I have but few men with me who are experienced in travelling and fit for service of this kind. When you thus learn the causes of my delay, forgive me. I have been quite astonished at your readiness to learn and at your humility. You are entrusted with the office of a teacher, and yet you condescend to learn, and to learn of me, who pretend to no great knowledge. Nevertheless, since you consent, on account of your fear of God, to do what another man might hesitate to do, I am bound for my part to go even beyond my strength in aiding your readiness and righteous zeal.

You asked me about the presbyter Bianor—can he be admitted among the clergy because of his oath? I know that I have already given the clergy of Antioch a general ruling in the case of all those who had sworn with him: they should stay away from the public assemblies but may perform priestly functions in private. Furthermore, he has additional freedom to perform his ministerial duties because his sacred responsibilities are not at Antioch but at Iconium; for, as you yourself have written to me, he has chosen to live at the latter place rather than the former. The man in question may therefore be received, but your reverence must require him to show repentance for the rash willingness with which he took the oath before the unbeliever, being unable to endure the trouble of that small danger.

XVII. You asked me about the presbyter Bianor — can he be admitted among the clergy, because of his oath? I know that I have already given the clergy of Antioch a general sentence in the case of all those who had sworn with him; namely, that they should abstain from the public congregations, but might perform priestly functions in private. Moreover, he has the further liberty for the performance of his ministerial functions, from the fact that his sacred duties lie not at Antioch, but at Iconium; for, as you have written to me yourself, he has chosen to live rather at the latter than at the former place. The man in question may, therefore, be received; but your reverence must require him to show repentance for the rash readiness of the oath which he took before the unbeliever, being unable to bear the trouble of that small peril.

Concerning virgins who have fallen, who after professing a chaste life before the Lord make their vows worthless because they have given in to the lusts of the flesh, our fathers, showing tender and gentle consideration for the weaknesses of those who fall, decided that they could be received back after one year, treating them the same as those who marry a second time. However, since by God's grace the Church is growing stronger as time goes on, and the order of virgins is becoming larger, I believe we should pay careful attention both to the actual situation as we examine it, and to the meaning of Scripture, which can be discovered from its context. Widowhood is less important than virginity; therefore the sin of widows is far less serious than that of virgins. Let us see what Paul writes to Timothy: The young widows refuse, for when they have begun to grow lustful against Christ, they will marry, having condemnation because they have rejected their first faith. If, therefore, a widow is guilty of a very serious charge, since she is disregarding her faith in Christ, what must we think of the virgin, who is the bride of Christ and a chosen vessel dedicated to the Lord? It is a serious fault even for a female slave to give herself away in secret marriage and fill the house with impurity, and by her wicked life to wrong her master; but it is certainly far more shocking for the bride to become an adulteress and, dishonoring her union with the bridegroom, to give herself to unchaste behavior. The widow, being like a corrupted slave, is indeed condemned; but the virgin is guilty of adultery. We call the man who lives with another man's wife an adulterer, and we do not receive him into communion until he has stopped his sin; and so we shall rule in the case of the man who is with the virgin. One point, however, must be decided first: the name virgin is given to a woman who voluntarily devotes herself to the Lord, gives up marriage, and commits herself to a life of holiness. And we accept professions only from those who are old enough to understand fully. For it is not right in such cases to accept the words of young children. But a girl of sixteen or seventeen years old, who is fully mature in her thinking, who has been carefully examined, and who is then steadfast and continues to request admission, may then be counted among the virgins, her profession confirmed, and any violation of it strictly punished. Many girls are brought forward by their parents and brothers and other relatives before they are fully mature, and have no inner desire for a celibate life. The relatives' purpose is simply to benefit themselves. Such women must not be quickly accepted before we have publicly investigated their own feelings.

XVIII. Concerning fallen virgins, who, after professing a chaste life before the Lord, make their vows vain, because they have fallen under the lusts of the flesh, our fathers, tenderly and meekly making allowance for the infirmities of them that fall, laid down that they might be received after a year, ranking them with the digamists. Since, however, by God's grace the Church grows mightier as she advances, and the order of virgins is becoming more numerous, it is my judgment that careful heed should be given both to the act as it appears upon consideration, and to the mind of Scripture, which may be discovered from the context. Widowhood is inferior to virginity; consequently the sin of the widows comes far behind that of the virgins. Let us see what Paul writes to Timothy. The young widows refuse: for when they have begun to wax wanton against Christ, they will marry; having damnation because they have cast off their first faith. 1 Timothy 5:11-12 If, therefore, a widow lies under a very heavy charge, as setting at naught her faith in Christ, what must we think of the virgin, who is the bride of Christ, and a chosen vessel dedicated to the Lord? It is a grave fault even on the part of a slave to give herself away in secret wedlock and fill the house with impurity, and, by her wicked life, to wrong her owner; but it is forsooth far more shocking for the bride to become an adulteress, and, dishonouring her union with the bridegroom, to yield herself to unchaste indulgence. The widow, as being a corrupted slave, is indeed condemned; but the virgin comes under the charge of adultery. We call the man who lives with another man's wife an adulterer, and do not receive him into communion until he has ceased from his sin; and so we shall ordain in the case of him who has the virgin. One point, however, must be determined beforehand, that the name virgin is given to a woman who voluntarily devotes herself to the Lord, renounces marriage, and embraces a life of holiness. And we admit professions dating from the age of full intelligence. For it is not right in such cases to admit the words of mere children. But a girl of sixteen or seventeen years of age, in full possession of her faculties, who has been submitted to strict examination, and is then constant, and persists in her entreaty to be admitted, may then be ranked among the virgins, her profession ratified, and its violation rigorously punished. Many girls are brought forward by their parents and brothers, and other kinsfolk, before they are of full age, and have no inner impulse towards a celibate life. The object of the friends is simply to provide for themselves. Such women as these must not be readily received, before we have made public investigation of their own sentiments.

XIX. I do not recognize the profession of men, except in the case of those who have enrolled themselves in the order of monks and seem to have secretly adopted the celibate life. Yet in their case I think it is appropriate that there should be a previous examination, and that a clear profession should be received from them, so that whenever they may return to the life of fleshly pleasures, they may be subjected to the punishment of fornicators.

XIX. I do not recognise the profession of men, except in the case of those who have enrolled themselves in the order of monks, and seem to have secretly adopted the celibate life. Yet in their case I think it becoming that there should be a previous examination, and that a distinct profession should be received from them, so that whenever they may revert to the life of the pleasures of the flesh, they may be subjected to the punishment of fornicators.

I do not think any condemnation should be passed on women who professed virginity while in heresy and then later chose marriage instead. Whatever the law says, it says to those who are under the law. Those who have not yet taken on Christ's yoke do not recognize the Lord's laws. Therefore they should be received into the church, since their faith in Christ grants them forgiveness for these sins as well as for all others. As a general rule, all sins previously committed while in the catechumenical state are not held against them. The church does not receive these persons without baptism, and it is very important that in such cases the proper procedures be followed.

XX. I do not think that any condemnation ought to be passed on women who professed virginity while in heresy, and then afterwards preferred marriage. Whatever things the law says, it says to them who are under the law. Romans 3:19 Those who have not yet put on Christ's yoke do not recognise the laws of the Lord. They are therefore to be received in the church, as having remission in the case of these sins too, as of all, from their faith in Christ. As a general rule, all sins formerly committed in the catechumenical state are not taken into account. The Church does not receive these persons without baptism; and it is very necessary that in such cases the birthrights should be observed.

XXI. If a man living with a wife is not satisfied with his marriage and falls into fornication, I consider him a fornicator and extend his period of punishment. Nevertheless, we have no canon that subjects him to the charge of adultery if the sin is committed against an unmarried woman. For it is said, "the adulteress, being polluted shall be polluted," and "she shall not return to her husband," and "He that keeps an adulteress is a fool and impious." However, the man who has committed fornication is not to be cut off from his own wife's company. So the wife will receive her husband when he returns from fornication, but the husband will expel the polluted woman from his house. The reasoning here is not easy to explain, but this is how the custom has prevailed.

XXI. If a man living with a wife is not satisfied with his marriage and falls into fornication, I account him a fornicator, and prolong his period of punishment. Nevertheless, we have no canon subjecting him to the charge of adultery, if the sin be committed against an unmarried woman. For the adulteress, it is said, being polluted shall be polluted, Jeremiah 3:1 and she shall not return to her husband: and He that keeps an adulteress is a fool and impious. He, however, who has committed fornication is not to be cut off from the society of his own wife. So the wife will receive the husband on his return from fornication, but the husband will expel the polluted woman from his house. The argument here is not easy, but the custom has so obtained.

Men who keep women they have carried off by force must not be received into the church until they remove the women and restore them to those to whom they were originally betrothed, whether those men wish to take them back or separate from them. In the case of a girl who was taken when she was not betrothed, she should first be removed and returned to her own people, and placed under the authority of her own people—whether parents, brothers, or anyone having authority over her. If they choose to give her to him, the relationship may continue; but if they refuse, no force should be used. A man who has a wife through seduction, whether secretly or by force, must be considered guilty of fornication. The punishment for fornicators is set at four years. In the first year they must be excluded from prayer and weep at the church door; in the second they may be admitted to hear the sermon; in the third to penance; in the fourth to stand with the people, while they are kept from the oblation. Finally, they may be admitted to the communion of the good gift.

XXII. Men who keep women carried off by violence, if they carried them off when betrothed to other men, must not be received before removal of the women and their restoration to those to whom they were first contracted, whether they wish to receive them, or to separate from them. In the case of a girl who has been taken when not betrothed, she ought first to be removed, and restored to her own people, and handed over to the will of her own people whether parents, or brothers, or any one having authority over her. If they choose to give her up, the cohabitation may stand; but, if they refuse, no violence should be used. In the case of a man having a wife by seduction, be it secret or by violence, he must be held guilty of fornication. The punishment of fornicators is fixed at four years. In the first year they must be expelled from prayer, and weep at the door of the church; in the second they may be received to sermon; in the third to penance; in the fourth to standing with the people, while they are withheld from the oblation. Finally, they may be admitted to the communion of the good gift.

XXIII. Concerning men who marry two sisters, or women who marry two brothers, I have published a short letter, of which I have sent a copy to your reverence. The man who has taken his own brother's wife must not be received until he has separated from her.

XXIII. Concerning men who marry two sisters, or women who marry two brothers a short letter of mine has been published, of which I have sent a copy to your reverence. The man who has taken his own brother's wife is not to be received until he have separated from her.

XXIV. A widow whose name is on the list of widows, meaning she is supported by the Church, is commanded by the Apostle to no longer be supported when she marries. 1 Timothy 5:11-12

XXIV. A widow whose name is in the list of widows, that is, who is supported by the Church, is ordered by the Apostle to be supported no longer when she marries. 1 Timothy 5:11-12

There is no special rule for a widower. The punishment assigned for a second marriage may be enough. If a widow who is sixty years old chooses to live with a husband again, she shall be considered unworthy of communion in the good gift until she is no longer motivated by her impure desire. If we count her as being under sixty years, the fault lies with us and not with the woman.

There is no special rule for a widower. The punishment appointed for digamy may suffice. If a widow who is sixty years of age chooses again to live with a husband, she shall be held unworthy of the communion of the good gift until she be moved no longer by her impure desire. If we reckon her before sixty years, the blame rests with us, and not with the woman.

The man who keeps as his wife the woman he has raped shall be subject to the penalty for rape, but he shall be permitted to have her as his wife.

XXV. The man who retains as his wife the woman whom he has violated, shall be liable to the penalty of rape, but it shall be lawful for him to have her to wife.

XXVI. Fornication is not marriage, nor is it the beginning of marriage. Therefore, it is best, if possible, to separate those who are united in fornication. If they are determined to live together, let them accept the penalty for fornication. Let them be allowed to live together, so that something worse does not happen.

XXVI. Fornication is not wedlock, nor yet the beginning of wedlock. Wherefore it is best, if possible, to put asunder those who are united in fornication. If they are set on cohabitation, let them admit the penalty of fornication. Let them be allowed to live together, lest a worse thing happen.

XXVII. Regarding the priest who unknowingly entered into an illegal marriage, I have made the appropriate regulation: he may keep his position, but must refrain from other duties. In such a case, pardon is sufficient. It is unreasonable that a man who must treat his own wounds should be blessing another, since benediction is the transmission of holiness. How can someone who, through his fault committed in ignorance, lacks holiness impart it to another? Let him bless neither publicly nor privately, nor distribute the body of Christ to others, nor perform any other sacred function. Instead, content with his seat of honor, let him appeal to the Lord with weeping that his sin, committed in ignorance, may be forgiven.

XXVII. As to the priest ignorantly involved in an illegal marriage, I have made the fitting regulation, that he may hold his seat, but must abstain from other functions. For such a case pardon is enough. It is unreasonable that the man who has to treat his own wounds should be blessing another, for benediction is the imparting of holiness. How can he who through his fault, committed in ignorance, is without holiness, impart it to another? Let him bless neither in public nor in private, nor distribute the body of Christ to others, nor perform any other sacred function, but, content with his seat of honour, let him beseech the Lord with weeping, that his sin, committed in ignorance, may be forgiven.

I find it absurd that anyone would make a vow to abstain from pork. Please teach people to avoid making foolish vows and promises. Explain that eating it is a matter of complete indifference. No creature of God, when received with thanksgiving, is to be rejected. 1 Timothy 4:4 The vow is ridiculous; the abstinence is unnecessary.

XXVIII. It has seemed to me ridiculous that any one should make a vow to abstain from swine's flesh. Be so good as to teach men to abstain from foolish vows and promises. Represent the use to be quite indifferent. No creature of God, received with thanksgiving, is to be rejected. 1 Timothy 4:4 The vow is ridiculous; the abstinence unnecessary.

XXIX. It is especially important to pay attention to the case of people in positions of authority who swear under oath to do harm to those under their power. The solution is twofold. First, they should be taught not to take oaths carelessly. Second, they should be taught not to persist in their wicked intentions. Anyone who is caught in the act of trying to fulfill an oath to harm another person ought to show repentance for the recklessness of his oath, and must not confirm his wickedness under the pretense of piety. Herod was not made better by fulfilling his oath when, supposedly just to avoid perjury, he became the prophet's murderer. Matthew 14:10 Swearing is absolutely forbidden, Matthew 5:34 and it is only reasonable that an oath that leads to evil should be condemned. The person who swears must therefore change his mind and not persist in confirming his impiety. Consider the absurdity of the matter a bit more. Suppose a man swears that he will gouge out his brother's eyes: is it right for him to carry out his oath? Or to commit murder? Or to break any other commandment? I have sworn, and I will perform it, not to sin, but to keep your righteous judgments. It is no less our duty to undo and destroy sin than it is to confirm the commandment by unchangeable decisions.

XXIX. It is especially desirable that attention should be given to the case of persons in power who threaten on oath to do some hurt to those under their authority. The remedy is twofold. In the first place, let them be taught not to take oaths at random: secondly, not to persist in their wicked determinations. Any one who is arrested in the design of fulfilling an oath to injure another ought to show repentance for the rashness of his oath, and must not confirm his wickedness under the pretext of piety. Herod was none the better for fulfilling his oath, when, of course only to save himself from perjury, he became the prophet's murderer. Matthew 14:10 Swearing is absolutely forbidden, Matthew 5:34 and it is only reasonable that the oath which tends to evil should be condemned. The swearer must therefore change his mind, and not persist in confirming his impiety. Consider the absurdity of the thing a little further. Suppose a man to swear that he will put his brother's eyes out: is it well for him to carry his oath into action? Or to commit murder? Or to break any other commandment? I have sworn, and I will perform it, not to sin, but to keep your righteous judgments. It is no less our duty to undo and destroy sin, than it is to confirm the commandment by immutable counsels.

XXX. Regarding those guilty of abduction, we have no ancient rule, but I have expressed my own judgment. The period is three years, with the culprits and their accomplices excluded from service. An act committed without violence is not liable to punishment, provided it has not been preceded by violation or robbery. The widow is independent, and whether to follow or not is in her own power. We must therefore pay no attention to excuses.

XXX. As to those guilty of abduction we have no ancient rule, but I have expressed my own judgment. The period is three years; the culprits and their accomplices to be excluded from service. The act committed without violence is not liable to punishment, whenever it has not been preceded by violation or robbery. The widow is independent, and to follow or not is in her own power. We must, therefore, pay no heed to excuses.

XXXI. A woman whose husband has gone away and disappeared, and who marries another before she has proof of his death, commits adultery. Clergy who are guilty of the sin unto death are removed from their clerical rank, but not excluded from communion with the laity. You shall not punish the same offense twice.

XXXI. A woman whose husband has gone away and disappeared, and who marries another, before she has evidence of his death, commits adultery. Clerics who are guilty of the sin unto death are degraded from their order, but not excluded from the communion of the laity. You shall not punish twice for the same fault.

A woman who gives birth to a child on the road and pays no attention to it shall be charged with murder.

XXXIII. Let an indictment for murder be preferred against the woman who gives birth to a child on the road and pays no attention to it.

XXXIV. Women who had committed adultery and confessed their fault through piety, or were convicted in any way, were not allowed by our fathers to be publicly exposed, so that we might not cause their death after conviction. But they ordered that they should be excluded from communion until they had fulfilled their term of penance.

XXXIV. Women who had committed adultery, and confessed their fault through piety, or were in any way convicted, were not allowed by our fathers to be publicly exposed, that we might not cause their death after conviction. But they ordered that they should be excluded from communion till they had fulfilled their term of penance.

XXXV. In the case of a man deserted by his wife, the cause of the desertion must be taken into account. If she appears to have abandoned him without reason, he deserves pardon, but the wife deserves punishment. Pardon will be given to him so that he may communicate with the Church.

XXXV. In the case of a man deserted by his wife, the cause of the desertion must be taken into account. If she appear to have abandoned him without reason, he is deserving of pardon, but the wife of punishment. Pardon will be given to him that he may communicate with the Church.

XXXVI. The wives of soldiers who have remarried while their husbands were away will be judged according to the same principle as wives who did not wait for their husbands to return from a journey. However, their case does allow for some leniency because there is greater reason to believe the husband had died.

XXXVI. Soldiers' wives who have married in their husbands' absence will come under the same principle as wives who, when their husbands have been on a journey, have not waited their return. Their case, however, does admit of some concession on the ground of there being greater reason to suspect death.

XXXVII. A man who marries after abducting another man's wife will be charged with adultery for the first case, but will be free from that charge for the second marriage.

XXXVII. The man who marries after abducting another man's wife will incur the charge of adultery for the first case; but for the second will go free.

XXXVIII. Girls who elope against their fathers' will commit fornication; but if their fathers are reconciled to them, the situation seems to admit of a remedy. They are not however immediately restored to communion, but are to be punished for three years.

XXXVIII. Girls who follow against their fathers' will commit fornication; but if their fathers are reconciled to them, the act seems to admit of a remedy. They are not however immediately restored to communion, but are to be punished for three years.

XXXIX. A woman who lives with an adulterer is an adulteress the entire time.

XXXIX. The woman who lives with an adulterer is an adulteress the whole time.

XL. A woman who has sexual relations with a man against her master's will commits fornication; but if afterwards she enters into free marriage, she marries. The former case is fornication; the latter is marriage. Agreements made by persons who are not independent have no validity.

XL. The woman who yields to a man against her master's will commits fornication; but if afterwards she accepts free marriage, she marries. The former case is fornication; the latter marriage. The covenants of persons who are not independent have no validity.

XLI. A widow who is independent may live with a husband without blame, if there is no one to prevent them from living together, for the Apostle says, "but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord." 1 Corinthians 7:39

XLI. The woman in widowhood, who is independent, may dwell with a husband without blame, if there is no one to prevent their cohabitation; for the Apostle says; but if her husband be dead, she is at liberty to be married to whom she will; only in the Lord. 1 Corinthians 7:39

XLII. Marriages made without the permission of those in authority are fornication. If neither father nor master is living, the parties entering into the union are free from blame; just as when the authorities consent to the cohabitation, it takes on the permanence of marriage.

XLII. Marriages contracted without the permission of those in authority, are fornication. If neither father nor master be living the contracting parties are free from blame; just as if the authorities assent to the cohabitation, it assumes the fixity of marriage.

XLIII. A person who strikes his neighbor and kills him is a murderer, regardless of whether he struck first or acted in self-defense.

XLIII. He who smites his neighbour to death is a murderer, whether he struck first or in self defense.

XLIV. The deaconess who commits fornication with a non-believer may be received into repentance and will be admitted to the oblation in the seventh year, provided she is living in chastity. The non-believer who, after he has come to faith, turns to idolatry, returns to his vomit. We do not, however, give up the body of the deaconess to the use of the flesh, since it has been consecrated.

XLIV. The deaconess who commits fornication with a heathen may be received into repentance and will be admitted to the oblation in the seventh year; of course if she be living in chastity. The heathen who, after he has believed, takes to idolatry, returns to his vomit. We do not, however, give up the body of the deaconess to the use of the flesh, as being consecrated.

XLV. If anyone, after taking the name of Christianity, insults Christ, he receives no benefit from the name.

XLV. If any one, after taking the name of Christianity, insults Christ, he gets no good from the name.

XLVI. A woman who unwillingly marries a man whose wife had left him at the time, and is later rejected when the former wife returns to him, commits fornication, but involuntarily. Therefore, she will not be forbidden from marrying, but it is better if she remains as she is.

XLVI. The woman who unwillingly marries a man deserted at the time by his wife, and is afterwards repudiated, because of the return of the former to him, commits fornication, but involuntarily. She will, therefore, not be prohibited from marriage; but it is better if she remain as she is.

XLVII. Encratitæ, Saccophori, and Apotactitæ are not treated the same way as Novatians. For the Novatians, a canon has been issued, though it differs from the standard rule, but nothing has been said about the former groups. I rebaptize all of these on the same principle. If among you their rebaptism is forbidden for the sake of some arrangement, nevertheless let my principle stand. Their heresy is like an offshoot of the Marcionites, since they detest marriage, refuse wine, and call God's creation polluted. We therefore do not receive them into the Church unless they are baptized with our baptism. They should not be allowed to claim they have been baptized into Father, Son, and Holy Spirit, since they make God the author of evil, following the example of Marcion and the other heresies. For this reason, if this is to be decided, more bishops ought to gather together in one place and issue the canon in these terms, so that action may be taken without danger and authority may be given to answers on questions of this kind.

XLVII. Encratitæ, Saccophori, and Apotactitæ are not regarded in the same manner as Novatians, since in their case a canon has been pronounced, although different; while of the former nothing has been said. All these I re- baptize on the same principle. If among you their re- baptism is forbidden, for the sake of some arrangement, nevertheless let my principle prevail. Their heresy is, as it were, an offshoot of the Marcionites, abominating, as they do, marriage, refusing wine, and calling God's creature polluted. We do not therefore receive them into the Church, unless they be baptized into our baptism. Let them not say that they have been baptized into Father, Son and Holy Ghost, inasmuch as they make God the author of evil, after the example of Marcion and the rest of the heresies. Wherefore, if this be determined on, more bishops ought to meet together in one place and publish the canon in these terms, that action may be taken without peril, and authority given to answers to questions of this kind.

XLVIII. The woman who has been abandoned by her husband ought, in my judgment, to remain as she is. The Lord said, "If anyone leaves his wife, except for the cause of fornication, he causes her to commit adultery" (Matthew 5:32). By calling her an adulteress, He excludes her from having relations with another man. For how can the man be guilty of causing adultery, while the woman goes without blame, when she is called an adulteress by the Lord for having relations with another man?

XLVIII. The woman who has been abandoned by her husband, ought, in my judgment, to remain as she is. The Lord said, If any one leave his wife, saving for the cause of fornication, he causes her to commit adultery; Matthew 5:22 thus, by calling her adulteress, He excludes her from intercourse with another man. For how can the man being guilty, as having caused adultery, and the woman, go without blame, when she is called adulteress by the Lord for having intercourse with another man?

XLIX. Suffering violation should not be a cause of condemnation. Therefore, the slave girl is free from blame if she has been forced by her own master.

XLIX. Suffering violation should not be a cause of condemnation. So the slave girl, if she has been forced by her own master, is free from blame.

L. There is no law concerning a third marriage: a third marriage is not established by law. We regard such things as defilements of the Church. However, we do not subject them to public condemnation, since they are better than unrestrained fornication.

L. There is no law as to trigamy: a third marriage is not contracted by law. We look upon such things as the defilements of the Church. But we do not subject them to public condemnation, as being better than unrestrained fornication.

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

To the clergy of Neocaesarea.

To the clergy of Neocæsarea.

You all agree in hating me. Every single one of you has followed the leader of this war against me. I was therefore inclined to say nothing to anyone. I decided that I would write no friendly letter, that I would begin no communication, but would keep my grief in silence to myself. Yet it is wrong to remain silent in the face of slander—not so that by contradicting it we might defend ourselves, but so that we may not allow a lie to spread further and harm its victims. I have therefore thought it necessary to bring this matter before all of you and to write you a letter, although when I recently wrote to all the presbyters together, you did not honor me with a reply. Do not, my brothers, indulge the pride of those who are filling your minds with destructive opinions. Do not consent to stand by idly when, as you well know, God's people are being ruined by godless teaching. No one except Sabellius the Libyan and Marcellus the Galatian has dared to teach and write what the leaders of your people are trying to present among you as their own private discovery. They make a great fuss about it, but they are completely unable to give their sophistries and fallacies even any appearance of truth. In their speeches against me they shrink from no evil, and stubbornly refuse to meet with me. Why? Is it not because they are afraid of being exposed for their own wicked opinions? Yes; and in their attacks upon me they have become so shameless as to invent certain false visions to discredit me while they falsely accuse my teaching of being destructive. Let them take upon their own heads all the visions of the autumn months; they can pin no blasphemy on me, for in every church there are many to testify to the truth.

You all concur in hating me. To a man you have followed the leader of the war against me. I was therefore minded to say not a word to any one. I determined that I would write no friendly letter; that I would start no communication, but keep my sorrow in silence to myself. Yet it is wrong to keep silence in the face of calumny; not that by contradiction we may vindicate ourselves, but that we may not allow a lie to travel further and its victims to be harmed. I have therefore thought it necessary to put this matter also before you all, and to write a letter to you, although, when I recently wrote to all the presbyterate in common, you did not do me the honour to send me a reply. Do not, my brethren, gratify the vanity of those who are filling your minds with pernicious opinions. Do not consent to look lightly on, when, to your knowledge, God's people are being subverted by impious teaching. None but Sabellius the Libyan and Marcellus the Galatian have dared to teach and write what the leaders of your people are attempting to bring forward among you as their own private discovery. They are making a great talk about it, but they are perfectly powerless to give their sophisms and fallacies even any color of truth. In their harangues against me they shrink from no wickedness, and persistently refuse to meet me. Why? Is it not because they are afraid of being convicted for their own wicked opinions? Yes; and in their attacks upon me they have become so lost to all sense of shame as to invent certain dreams to my discredit while they falsely accuse my teaching of being pernicious. Let them take upon their own heads all the visions of the autumn months; they can fix no blasphemy on me, for in every Church there are many to testify to the truth.

When they are asked why they wage this fierce and relentless war, they point to psalms and a kind of music that differs from the custom established among you, along with similar excuses they should be ashamed of. We are also accused because we support men in practicing true religion—men who have renounced the world and all those cares of this life which the Lord compares to thorns that prevent the word from bearing fruit. Such men carry in their bodies the death of Jesus; they have taken up their own cross and are followers of God. I would gladly give my life if these truly were my faults, and if I had people with me who acknowledged me as their teacher and had chosen this ascetic life. I hear that virtue of this kind can now be found in Egypt, and there are perhaps some men in Palestine whose conduct follows the Gospel's teachings. I am also told that some perfect and blessed men can be found in Mesopotamia. We, compared to the perfect, are children. But if women also have chosen to live according to the Gospel, preferring virginity to marriage, subduing the lust of the flesh, and living in the mourning that is called blessed, they are blessed in their commitment wherever they may be found. However, we have few examples of this to show, for among us people are still at a basic level and are being gradually led toward piety. If any accusations of disorder are brought against the conduct of our women, I do not undertake to defend them. But one thing I will say: these bold hearts and these unrestrained mouths are fearlessly saying what Satan, the father of lies, has until now been unable to say. I want you to know that we rejoice to have gatherings of both men and women whose citizenship is in heaven and who have crucified the flesh with its passions and desires; they give no thought to food and clothing, but remain undisturbed beside their Lord, continuing night and day in prayer. Their lips do not speak of human affairs: they sing hymns to God continually, working with their own hands so they may have something to give to those in need.

2. When they are asked the reason for this furious and truceless war, they allege psalms and a kind of music varying from the custom which has obtained among you, and similar pretexts of which they ought to be ashamed. We are, moreover, accused because we maintain men in the practice of true religion who have renounced the world and all those cares of this life, which the Lord likens to thorns that do not allow the word to bring forth fruit. Men of this kind carry about in the body the deadness of Jesus; they have taken up their own cross, and are followers of God. I would gladly give my life if these really were my faults, and if I had men with me owning me as teacher who had chosen this ascetic life. I hear that virtue of this kind is to be found now in Egypt, and there are, perhaps, some men in Palestine whose conversation follows the precepts of the Gospel. I am told too that some perfect and blessed men are to be found in Mesopotamia. We, in comparison with the perfect, are children. But if women also have chosen to live the Gospel life, preferring virginity to wedlock, leading captive the lust of the flesh, and living in the mourning which is called blessed, they are blessed in their profession wherever they are to be found. We, however, have few instances of this to show, for with us people are still in an elementary stage and are being gradually brought. to piety. If any charges of disorder are brought against the life of our women I do not undertake to defend them. One thing, however, I do say and that is, that these bold hearts, these unbridled mouths are ever fearlessly uttering what Satan, the father of lies, has hitherto been unable to say. I wish you to know that we rejoice to have assemblies of both men and women, whose conversation is in heaven and who have crucified the flesh with the affections and lusts thereof; they take no thought for food and raiment, but remain undisturbed beside their Lord, continuing night and day in prayer. Their lips speak not of the deeds of men: they sing hymns to God continually, working with their own hands that they may have to distribute to them that need.

Now regarding the charge about singing psalms, which my accusers use especially to frighten simple people, my response is this. The customs we follow agree with those of all the Churches of God. Among us, the people go at night to the house of prayer and, in distress, affliction, and continual tears, make confession to God. At last they rise from their prayers and begin to sing psalms. Then, divided into two groups, they sing antiphonally with one another, thus both reinforcing their study of the Gospels and at the same time cultivating in themselves an attentive disposition and a heart free from distraction. Afterward they again commit the opening of the melody to one person, and the rest take it up. And so, after passing the night in various psalm-singing, with prayers at intervals, as day begins to dawn all together, as with one voice and one heart, raise the psalm of confession to the Lord, each person forming his own expressions of penitence. If you reject me for these reasons, you will reject the Egyptians; you will reject both Libyans, Thebans, Palestinians, Arabians, Phoenicians, Syrians, the dwellers by the Euphrates—in a word, all those among whom vigils, prayers, and communal psalm-singing have been held in honor.

3. Now as to the charge relating to the singing of psalms, whereby my calumniators specially scare the simpler folk, my reply is this. The customs which now obtain are agreeable to those of all the Churches of God. Among us the people go at night to the house of prayer, and, in distress, affliction, and continual tears, making confession to God, at last rise from their prayers and begin to sing psalms. And now, divided into two parts, they sing antiphonally with one another, thus at once confirming their study of the Gospels, and at the same time producing for themselves a heedful temper and a heart free from distraction. Afterwards they again commit the prelude of the strain to one, and the rest take it up; and so after passing the night in various psalmody, praying at intervals as the day begins to dawn, all together, as with one voice and one heart, raise the psalm of confession to the Lord, each forming for himself his own expressions of penitence. If it is for these reasons that you renounce me, you will renounce the Egyptians; you will renounce both Libyans, Thebans, Palestinians, Arabians, Phœnicians, Syrians, the dwellers by the Euphrates; in a word all those among whom vigils, prayers, and common psalmody have been held in honour.

But it is claimed that these practices were not observed during the time of the great Gregory. My response is that even the Litanies you now use were not used in his time. I do not say this to criticize you, for my prayer would be that every one of you should live in tears and continual repentance. We, for our part, are always offering supplication for our sins, but we appeal to our God not as you do, in the words of mere humans, but in the oracles of the Spirit. And what evidence do you have that this custom was not followed in the time of the great Gregory? You have kept none of his customs up to the present time. Gregory did not cover his head at prayer. How could he? He was a true disciple of the Apostle who says, Every man praying or prophesying, having his head covered, dishonors his head. And a man indeed ought not to cover his head since he is the image of God. Oaths were shunned by Gregory, that pure soul, worthy of the fellowship of the Holy Spirit, content with yes and no, in accordance with the commandment of the Lord who said, I say to you swear not at all. Gregory could not bear to call his brother a fool, for he stood in awe of the threat of the Lord. Passion, wrath, and bitterness never came out of his mouth. Insults he hated, because they do not lead to the kingdom of heaven. Envy and arrogance had been shut out of that innocent soul. He would never have stood at the altar before being reconciled to his brother. A lie, or any word designed to slander anyone, he detested, as one who knew that lies come from the devil, and that the Lord will destroy all who utter a lie. If you have none of these things, and are clear of all, then you are truly disciples of the disciple of the Lord; if not, beware lest, in your disputes about the mode of singing psalms, you are straining at the gnat and setting aside the greatest of the commandments.

4. But, it is alleged, these practices were not observed in the time of the great Gregory. My rejoinder is that even the Litanies which you now use were not used in his time. I do not say this to find fault with you; for my prayer would be that every one of you should live in tears and continual penitence. We, for our part, are always offering supplication for our sins, but we propitiate our God not as you do, in the words of mere man, but in the oracles of the Spirit. And what evidence have you that this custom was not followed in the time of the great Gregory? You have kept none of his customs up to the present time. Gregory did not cover his head at prayer. How could he? He was a true disciple of the Apostle who says, Every man praying or prophesying, having his head covered, dishonours his head. 1 Corinthians 11:4 And a man indeed ought not to cover his head forasmuch as he is the image of God. 1 Corinthians 11:7 Oaths were shunned by Gregory, that pure soul, worthy of the fellowship of the Holy Ghost, content with yea and nay, in accordance with the commandment of the Lord Who said, I say unto you swear not at all. Matthew 5:34 Gregory could not bear to call his brother a fool, for he stood in awe of the threat of the Lord. Passion, wrath, and bitterness never proceeded out of his mouth. Railing he hated, because it leads not to the kingdom of heaven. Envy and arrogance had been shut out of that guiltless soul. He would never have stood at the altar before being reconciled to his brother. A lie, or any word designed to slander any one, he abominated, as one who knew that lies come from the devil, and that the Lord will destroy all that utter a lie. If you have none of these things, and are clear of all, then are you verily disciples of the disciple of the Lord; if not, beware lest, in your disputes about the mode of singing psalms, you are straining at the gnat and setting at naught the greatest of the commandments.

I have been forced to use these expressions because of the pressing need to defend myself, so that you may learn to remove the beam from your own eyes before you try to take out the specks from other people's eyes. Even so, I am granting everything, although nothing escapes God's examination. Just let the important matters take priority, and do not allow innovations in the faith to gain a hearing. Do not disregard the hypostases. Do not deny the name of Christ. Do not misinterpret Gregory's words. If you do these things, as long as I am alive and able to speak, I cannot remain silent when I see souls being destroyed in this way.

I have been driven to use these expressions by the urgency of my defense, that you may be taught to cast the beam out of your own eyes before you try to remove other men's motes. Nevertheless, I am conceding all, although there is nothing that is not searched into before God. Only let great matters prevail, and do not allow innovations in the faith to make themselves heard. Do not disregard the hypostases. Do not deny the name of Christ. Do not put a wrong meaning on the words of Gregory. If you do so, as long as I breathe and have the power of utterance, I cannot keep silence, when I see souls being thus destroyed.

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

To Amphilochius, the Canons.

To Amphilochius, the Canons.

On my return from a long journey (for I had been in Pontus on church business and to visit my relatives), with my body weak and sick and my spirits quite broken, I took your reverence's letter in hand. As soon as I received these tokens of that voice which is the sweetest of all voices to me, and of that hand I love so well, I forgot all my troubles. And if receiving your letter cheered me up so much, you should be able to guess how much I value your actual presence. May the Holy One grant me this, whenever it is convenient for you and you send me an invitation. And if you were to come to the house at Euphemias, it would indeed be pleasant for me to meet you there, escaping from my troubles here and hurrying to your genuine affection. I may also possibly be compelled for other reasons to go as far as Nazianzus because of the sudden departure of the very God-beloved bishop Gregory. How or why this has happened, I have no information so far. The man about whom I had spoken to your excellency, and whom you expected to be ready by this time, has, you must know, fallen ill with a lingering disease, and is moreover now suffering from an eye problem arising from his old complaint and from the illness that has now struck him, and he is completely unfit to do any work. I have no one else with me. Consequently it is better, although the matter was left to me by them, for someone to be put forward by them. And indeed one cannot help but think that their words were used merely as a necessary formality, and that what they really wished was what they originally requested, that the person selected for leadership should be one of themselves. If there is anyone among the recently baptized, whether Macedonius approves or not, let him be appointed. You will instruct him in his duties, the Lord, who in all things works together with you, granting you His grace for this work also.

On my return from a long journey (for I have been into Pontus on ecclesiastical business, and to visit my relations) with my body weak and ill, and my spirits considerably broken, I took your reverence's letter into my hand. No sooner did I receive the tokens of that voice which to me is of all voices the sweetest, and of that hand that I love so well, than I forgot all my troubles. And if I was made so much more cheerful by the receipt of your letter, you ought to be able to conjecture at what value I price your actual presence. May this be granted me by the Holy One, whenever it may be convenient to you and you yourself send me an invitation. And if you were to come to the house at Euphemias it would indeed be pleasant for me to meet you, escaping from my vexations here, and hastening to your unfeigned affection. Possibly also for other reasons I may be compelled to go as far as Nazianzus by the sudden departure of the very God-beloved bishop Gregory. How or why this has come to pass, so far I have no information. The man about whom I had spoken to your excellency, and whom you expected to be ready by this time, has, you must know, fallen ill of a lingering disease, and is moreover now suffering from an affection of the eyes, arising from his old complaint and from the illness which has now befallen him, and he is quite unfit to do any work. I have no one else with me. It is consequently better, although the matter was left by them to me, for some one to be put forward by them. And indeed one cannot but think that the expressions were used merely as a necessary form, and that what they really wished was what they originally requested, that the person selected for the leadership should be one of themselves. If there is any one of the lately baptized, whether Macedonius approve or not, let him be appointed. You will instruct him in his duties, the Lord, Who in all things cooperates with you, granting you His grace for this work also.

As for the clergy, the Canons have commanded without making any distinction that one penalty is assigned for those who have fallen away—removal from ministry, whether they are ordained or remain in the ministry that is given without the laying on of hands.

LI. As to the clergy, the Canons have enjoined without making any distinction that one penalty is assigned for the lapsed — ejection from the ministry, whether they be in orders or remain in the ministry which is conferred without imposition of hands.

LII. The woman who has given birth to a child and abandoned it in the road, if she was able to save it and neglected it, or thought by this means to hide her sin, or was moved by some brutal and inhuman motive, is to be judged as in a case of murder. If, on the other hand, she was unable to provide for it and the child dies from exposure and lack of the necessities of life, the mother is to be pardoned.

LII. The woman who has given birth to a child and abandoned it in the road, if she was able to save it and neglected it, or thought by this means to hide her sin, or was moved by some brutal and inhuman motive, is to be judged as in a case of murder. If, on the other hand, she was unable to provide for it. and the child perish from exposure and want of the necessities of life, the mother is to be pardoned.

LIII. The widowed slave is not guilty of a serious sin if she enters a second marriage on the grounds of rape. She is not subject to accusation on this basis. It is the actual purpose rather than the stated reason that must be considered, but it is clear that she is subject to the penalty for digamy.

LIII. The widowed slave is not guilty of a serious fall if she adopts a second marriage under color of rape. She is not on this ground open to accusation. It is rather the object than the pretext which must be taken into account, but it is clear that she is exposed to the punishment of digamy.

LIV. I know that I have already written to your reverence as fully as I can about the distinctions to be observed in cases of involuntary homicide, and I have nothing more to say on this point. It is up to your judgment to increase or reduce the severity of the punishment according to what each individual case requires.

LIV. I know that I have already written to your reverence, so far as I can, on the distinctions to be observed in cases of involuntary homicide, and on this point I can say no more. It rests with your intelligence to increase or lessen the severity of the punishment as each individual case may require.

LV. Those who attack robbers, if they are laypeople, are prohibited from communion. If they are clergy, they are removed from their orders. For it is said, "All they that take the sword shall perish with the sword." Matthew 26:52

LV. Assailants of robbers, if they are outside, are prohibited from the communion of the good thing. If they are clerics they are degraded from their orders. For, it is said, All they that take the sword shall perish with the sword. Matthew 26:52

LVI. The intentional homicide who has afterwards repented will be excommunicated from the sacrament for twenty years. The twenty years will be assigned to him as follows: for four years he should weep, standing outside the door of the house of prayer, asking the faithful as they enter to offer prayer on his behalf and confessing his own sin. After four years he will be admitted among the hearers, and for five years will go out with them. For seven years he will go out with the kneelers, praying. For four years he will only stand with the faithful and will not take part in the oblation. When this period is completed, he will be admitted to participation in the sacrament.

LVI. The intentional homicide, who has afterwards repented, will be excommunicated from the sacrament for twenty years. The twenty years will be appointed for him as follows: for four he ought to weep, standing outside the door of the house of prayer, beseeching the faithful as they enter in to offer prayer in his behalf, and confessing his own sin. After four years he will be admitted among the hearers, and during five years will go out with them. During seven years he will go out with the kneelers, praying. During four years he will only stand with the faithful, and will not take part in the oblation. On the completion of this period he will be admitted to participation of the sacrament.

A person who commits unintentional homicide will be excluded from the sacrament for ten years. The ten years will be arranged as follows: for two years he will weep, for three years he will remain among the hearers, for four years he will be a kneeler, and for one year he will only stand. Then he will be admitted to the holy rites.

LVII. The unintentional homicide will be excluded for ten years from the sacrament. The ten years will be arranged as follows: For two years he will weep, for three years he will continue among the hearers; for four he will be a kneeler; and for one he will only stand. Then he will be admitted to the holy rites.

LVIII. The adulterer will be excluded from the sacrament for fifteen years. For four years he will weep, for five years he will be a hearer, for four years he will be a kneeler, and for two years he will stand without receiving communion.

LVIII. The adulterer will be excluded from the sacrament for fifteen years. During four he will be a weeper, and during five a hearer, during four a kneeler, and for two a stander without communion.

LIX. The fornicator will not be admitted to participate in the sacrament for seven years: two years as a weeper, two as a hearer, two as a kneeler, and one as a stander. In the eighth year he will be received into communion.

LIX. The fornicator will not be admitted to participation in the sacrament for seven years; weeping two, hearing two, kneeling two, and standing one: in the eighth he will be received into communion.

LX. A woman who has taken a vow of virginity and then broken her promise must complete the same period of penance required for adultery while remaining continent. The same rule applies to men who have professed a celibate life and then fall into sin.

LX. The woman who has professed virginity and broken her promise will complete the time appointed in the case of adultery in her continence. The same rule will be observed in the case of men who have professed a solitary life and who lapse.

LXI. The thief, if he has repented on his own and accused himself, shall only be prohibited from partaking of the sacrament for one year; if he is convicted, for two years. The period shall be divided between kneeling and standing. Then let him be considered worthy of communion.

LXI. The thief, if he have repented of his own accord and charged himself, shall only be prohibited from partaking of the sacrament for a year; if he be convicted, for two years. The period shall be divided between kneeling and standing. Then let him be held worthy of communion.

LXII. He who is guilty of unseemliness with males will be under discipline for the same time as adulterers.

LXII. He who is guilty of unseemliness with males will be under discipline for the same time as adulterers.

LXIII. He who confesses his iniquity in the case of beasts shall observe the same time in penance.

LXIII. He who confesses his iniquity in the case of brutes shall observe the same time in penance.

LXIV. Perjurers shall be excommunicated for ten years: two years weeping, three years hearing, four years kneeling, and one year standing only; then they shall be considered worthy of communion.

LXIV. Perjurers shall be excommunicated for ten years; weeping for two, hearing for three, kneeling for four, and standing only during one year; then they shall be held worthy of communion.

LXV. Anyone who confesses to practicing magic or sorcery must do penance for the same length of time as someone guilty of murder, and must be treated in the same way as someone who convicts himself of this sin.

LXV. He who confesses magic or sorcery shall do penance for the time of murder, and shall be treated in the same manner as he who convicts himself of this sin.

LXVI. The tomb breaker shall be excommunicated for ten years: weeping for two years, hearing for three years, kneeling for four years, standing for one year, and then he shall be admitted.

LXVI. The tomb breaker shall be excommunicated for ten years, weeping for two, hearing for three, kneeling for four, standing for one, then he shall be admitted.

LXVII. Incest with a sister shall require penance for the same length of time as murder.

LXVII. Incest with a sister shall incur penance for the same time as murder.

LXVIII. If relatives within the prohibited degrees of marriage are discovered to have engaged in sinful acts together, they shall receive the same punishment as for adultery.

LXVIII. The union of kindred within the prohibited degrees of marriage, if detected as having taken place in acts of sin, shall receive the punishment of adultery.

LXIX. The Reader who has intercourse with his betrothed before marriage shall be allowed to read after a year's suspension, while remaining without advancement. If he has had secret intercourse without betrothal, he shall be deposed from his ministry. The same applies to the minister.

LXIX. The Reader who has intercourse with his betrothed before marriage, shall be allowed to read after a year's suspension, remaining without advancement. If he has had secret intercourse without betrothal, he shall be deposed from his ministry. So too the minister.

LXX. The deacon who has been defiled in lips and has confessed to committing this sin shall be removed from his ministry. However, he shall be allowed to receive the sacrament together with the deacons. The same applies in the case of a priest. If anyone is found guilty of a more serious sin, whatever his rank may be, he shall be deposed.

LXX. The deacon who has been polluted in lips, and has confessed his commission of this sin, shall be removed from his ministry. But he shall be permitted to partake of the sacrament together with the deacons. The same holds good in the case of a priest. If any one be detected in a more serious sin, whatever be his degree, he shall be deposed.

LXXI. Whoever knows about someone committing any of the sins mentioned above and is found guilty of not confessing this knowledge shall be under punishment for the same length of time as the person who actually committed the sin.

LXXI. Whoever is aware of the commission of any one of the aforementioned sins, and is convicted without having confessed, shall be under punishment for the same space of time as the actual perpetrator.

LXXII. Anyone who has consulted soothsayers or any such persons shall be under discipline for the same length of time as a homicide.

LXXII. He who has entrusted himself to soothsayers, or any such persons, shall be under discipline for the same time as the homicide.

LXXIII. A person who has denied Christ and sinned against the mystery of salvation ought to weep for his entire life and is required to remain in penitence, being deemed worthy of the sacrament at the hour of death through faith in the mercy of God.

LXXIII. He who has denied Christ, and sinned against the mystery of salvation, ought to weep all his life long, and is bound to remain in penitence, being deemed worthy of the sacrament in the hour of death, through faith in the mercy of God.

LXXIV. If, however, each person who has committed the former sins becomes good through penitence, the one to whom God's loving-kindness has entrusted the power of loosing and binding will not deserve condemnation if he becomes less severe when he sees the exceptional greatness of the sinner's penitence, so that he shortens the period of punishment, for the history in the Scriptures teaches us that all who practice penitence with greater zeal quickly receive God's loving-kindness.

LXXIV. If, however, each man who has committed the former sins is made good, through penitence, he to whom is committed by the loving-kindness of God the power of loosing and binding will not be deserving of condemnation, if he become less severe, as he beholds the exceeding greatness of the penitence of the sinner, so as to lessen the period of punishment, for the history in the Scriptures informs us that all who exercise penitence with greater zeal quickly receive the loving-kindness of God.

LXXV. The man who has been polluted with his own sister, whether on his father's or mother's side, must not be allowed to enter the house of prayer until he has given up his sinful and unlawful conduct. After he has come to understand that terrible sin, let him weep for three years standing at the door of the house of prayer, asking the people as they enter to pray that each and all will mercifully offer earnest prayers to the Lord on his behalf. After this, let him be received for another three years to hearing alone, and while hearing the Scriptures and the instruction, let him be expelled and not admitted to prayer. Afterwards, if he has asked with tears and has fallen before the Lord with a contrite heart and great humility, let kneeling be granted to him during another three years. Thus, when he has worthily shown the fruits of repentance, let him be received in the tenth year to the prayer of the faithful without oblation, and after standing with the faithful in prayer for two years, then and not until then, let him be considered worthy of the communion of the good thing.

LXXV. The man who has been polluted with his own sister, either on the father's or the mother's side, must not be allowed to enter the house of prayer, until he has given up his iniquitous and unlawful conduct. And, after he has come to a sense of that fearful sin, let him weep for three years standing at the door of the house of prayer, and entreating the people as they go in to prayer that each and all will mercifully offer on his behalf their prayers with earnestness to the Lord. After this let him be received for another period of three years to hearing alone, and while hearing the Scriptures and the instruction, let him be expelled and not be admitted to prayer. Afterwards, if he has asked it with tears and has fallen before the Lord with contrition of heart and great humiliation, let kneeling be accorded to him during other three years. Thus, when he shall have worthily shown the fruits of repentance, let him be received in the tenth year to the prayer of the faithful without oblation; and after standing with the faithful in prayer for two years, then, and not till then, let him be held worthy of the communion of the good thing.

LXXVI. The same rule applies to those who take their own daughters-in-law.

LXXVI. The same rule applies to those who take their own daughters in law.

LXXVII. Anyone who abandons his lawfully married wife is subject by the Lord's judgment to the penalty of adultery. However, our Fathers have established as a canon that such sinners should weep for one year, be hearers for two years, spend three years kneeling, stand with the faithful in the seventh year, and then be considered worthy of the oblation, provided they have repented with tears.

LXXVII. He who abandons the wife, lawfully united to him, is subject by the sentence of the Lord to the penalty of adultery. But it has been laid down as a canon by our Fathers that such sinners should weep for a year, be hearers for two years, in kneeling for three years, stand with the faithful in the seventh; and thus be deemed worthy of the oblation, if they have repented with tears.

LXXVIII. The same rule should apply to those who marry two sisters, even if they marry them at different times.

LXXVIII. Let the same rule hold good in the case of those who marry two sisters, although at different times.

Men who lust after their stepmothers are subject to the same canon as those who lust after their sisters.

LXXIX. Men who rage after their stepmothers are subject to the same canon as those who rage after their sisters.

LXXX. The Fathers are silent on polygamy, since it is brutish and completely inhuman. This sin seems to me worse than fornication. Therefore, it is reasonable that those who commit this sin should be subject to the canons: one year of weeping, three years of kneeling, and then reception.

LXXX. On polygamy the Fathers are silent, as being brutish and altogether inhuman. The sin seems to me worse than fornication. It is therefore reasonable that such sinners should be subject to the canons; namely a year's weeping, three years kneeling and then reception.

LXXXI. During the barbarian invasion, many men have sworn pagan oaths, eaten things unlawfully offered to them in magic temples, and thus have broken their faith in God. Let rules be established for these men in accordance with the canons set down by our Fathers. Those who have endured severe tortures and have been forced into denial because they could not bear the suffering may be excluded for three years, be hearers for two years, be kneelers for three years, and then be received into communion. Those who have abandoned their faith in God by touching the tables of demons and swearing pagan oaths without suffering great violence should be excluded for three years and be hearers for two years. After they have prayed for three years as kneelers and have stood for another three years with the faithful in prayer, then let them be received into the communion of the good thing.

LXXXI. During the invasion of the barbarians many men have sworn heathen oaths, tasted things unlawfully offered them in magic temples and so have broken their faith in God. Let regulations be made in the case of these men in accordance with the canons laid down by our Fathers. Those who have endured grievous tortures and have been forced to denial, through inability to sustain the anguish, may be excluded for three years, hearers for two, kneelers for three, and so be received into communion. Those who have abandoned their faith in God, laying hands on the tables of the demons and swearing heathen oaths, without under going great violence, should be excluded for three years, hearers for two. When they have prayed for three years as kneelers, and have stood other three with the faithful in supplication, then let them be received into the communion of the good thing.

LXXXII. Regarding those who have broken oaths, if they violated their oaths under violent compulsion, they are subject to lighter penalties and may therefore be received back after six years. If they break their faith without compulsion, let them be weepers for two years, hearers for three, pray as kneelers for five, then for two years be received into the communion of prayer without the oblation, and so at last, after demonstrating proper repentance, they shall be restored to the communion of the body of Christ.

LXXXII. As to perjurers, if they have broken their oaths under violent compulsion, they are under lighter penalties and may therefore be received after six years. If they break their faith without compulsion, let them be weepers for two years, hearers for three, pray as kneelers for five, during two be received into the communion of prayer, without oblation, and so at last, after giving proof of due repentance, they shall be restored to the communion of the body of Christ.

Those who consult fortune-tellers and those who follow pagan customs, or who bring people into their homes to discover remedies and perform purification rituals, should fall under the canon of six years. After spending one year as weepers, one year as hearers, three years kneeling, and one year standing with the faithful, they may then be received.

LXXXIII. Consulters of soothsayers and they who follow heathen customs, or bring persons into their houses to discover remedies and to effect purification, should fall under the canon of six years. After weeping a year, hearing a year, kneeling for three years and standing with the faithful for a year so let them be received.

LXXXIV. I write all this to test the fruits of repentance. I do not determine these matters strictly by time, but I pay attention to how people actually repent. If people are in a condition where they find it difficult to give up their own ways and prefer to serve the pleasures of the flesh rather than to serve the Lord, and they refuse to accept the life of the Gospel, there is no common ground between them and me. Living among a disobedient and contradictory people, I have been taught to hear the words "Save your own soul." So let us not agree to perish together with such sinners. Let us fear the fearful judgment. Let us keep before our eyes the terrible day of the Lord's retribution. Let us not agree to perish in other people's sins, for if the terrors of the Lord have not taught us, if such great disasters have not brought us to recognize that it is because of our wickedness that the Lord has abandoned us and handed us over to the barbarians, that the people have been led captive before our enemies and given over to being scattered, because those who bear Christ's name have dared to do such things—if they have not known or understood that it is for these reasons that God's wrath has come upon us, what common ground for discussion do I have with them?

LXXXIV. I write all this with a view to testing the fruits of repentance. I do not decide such matters absolutely by time, but I give heed to the manner of penance. If men are in a state in which they find it hard to be weaned from their own ways and choose rather to serve the pleasures of the flesh than to serve the Lord, and refuse to accept the Gospel life, there is no common ground between me and them. In the midst of a disobedient and gainsaying people I have been taught to hear the words Save your own soul. Do not then let us consent to perish together with such sinners. Let us fear the awful judgment. Let us keep before our eyes the terrible day of the retribution of the Lord. Let us not consent to perish in other men's sins, for if the terrors of the Lord have not taught us, if so great calamities have not brought us to feel that it is because of our iniquity that the Lord has abandoned us, and given us into the hands of barbarians, that the people have been led captive before our foes and given over to dispersion, because the bearers of Christ's name have dared such deeds; if they have not known nor understood that it is for these reasons that the wrath of God has come upon us, what common ground of argument have I with them?

We ought to bear witness to them day and night, both publicly and privately. Let us not consent to be led away with them into their wickedness. Above all, let us pray that we may benefit them and rescue them from the trap of the evil one. If we cannot do this, let us at least do our utmost to save our own souls from eternal damnation.

But we ought to testify to them day and night, alike in public and in private. Let us not consent to be drawn away with them in their wickedness. Let us above all pray that we may do them good, and rescue them from the snare of the evil one. If we cannot do this, let us at all events do our best to save our own souls from everlasting damnation.

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

Against Eustathius of Sebasteia.

Against Eustathius of Sebasteia.

There is a time to keep silence and a time to speak, as Ecclesiastes 3:7 says. Enough time has been given to silence, and now the time has come to open my mouth to make the truth known about matters that are, until now, unknown. The noble Job endured his sufferings in silence for a long time and always showed his courage by holding up under the most unbearable pain. But when he had struggled long enough in silence and had kept his anguish buried deep in his heart, he finally opened his mouth and spoke those well-known words. In my case, this is now the third year of my silence, and my boast has become like the Psalmist's: I was like a man who does not hear and in whose mouth are no arguments. So I shut up deep in my heart the pain I suffered because of the false accusations made against me, for slander humbles a man, and slander makes a poor man lose his balance. If, then, the harm of slander is so great that it can bring down even the perfect man from his height—for this is what Scripture means by "man"—and by "poor man" is meant someone who lacks the great doctrines, as the prophet also understands when he says, These are poor, therefore they shall not hear…I will go to the great men, he means by "poor" those who are lacking in understanding. Here, too, he clearly means those who are not yet equipped in the inner man and have not even reached the full measure of their maturity. These are the ones who, according to the proverb, are said to be made dizzy and tossed about. Nevertheless, I thought I should bear my troubles in silence, waiting to see what would come of them. I did not even think that what was said against me came from ill will; I thought it was the result of ignorance of the truth. But now I see that hostility grows with time, and that my accusers are not sorry for what they said at the beginning and do not take any trouble to make up for the past. Instead, they keep going and band together to achieve their original goal, which was to make my life miserable and to find ways to ruin my reputation among the brethren. Therefore, I no longer see safety in silence. I have remembered the words of Isaiah: I have kept silent for a long time, shall I always be quiet and hold myself back? I have been patient like a woman in labor. God grant that I may both receive the reward of silence and gain some strength to refute my opponents, and that by refuting them, I may dry up the bitter stream of lies that has poured out against me. Then I might say, My soul has passed over the torrent; and, If it had not been the Lord who was on our side when men rose up against us…then they would have swallowed us up alive, the water would have drowned us.

1. There is a time to keep silence and a time to speak, Ecclesiastes 3:7 is the saying of the Preacher. Time enough has been given to silence, and now the time has come to open my mouth for the publication of the truth concerning matters that are, up to now, unknown. The illustrious Job bore his calamities for a long time in silence, and ever showed his courage by holding out under the most intolerable sufferings, but when he had struggled long enough in silence, and had persisted in covering his anguish in the bottom of his heart, at last he opened his mouth and uttered his well-known words. In my own case this is now the third year of my silence, and my boast has become like that of the Psalmist, I was as a man that hears not and in whose mouth are no reproofs. Thus I shut up in the bottom of my heart the pangs which I suffered on account of the calumnies directed against me, for calumny humbles a man, and calumny makes a poor man giddy. If, therefore, the mischief of calumny is so great as to cast down even the perfect man from his height, for this is what Scripture indicates by the word man, and by the poor man is meant he who lacks the great doctrines, as is the view also of the prophet when he says, These are poor, therefore they shall not hear;…I will get me unto the great men, he means by poor those who are lacking in understanding; and here, too, he plainly means those who are not yet furnished in the inner man, and have not even come to the full measure of their age; it is these who are said by the proverb to be made giddy and tossed about. Nevertheless I thought that I ought to bear my troubles in silence, waiting for some indication to come out of them. I did not even think that what was said against me proceeded from ill will; I thought it was the result of ignorance of the truth. But now I see that hostility increases with time, and that my slanderers are not sorry for what they said at the beginning, and do not take any trouble to make amends for the past, but go on and on and rally themselves together to attain their original object. This was to make my life miserable and to devise means for sullying my reputation among the brethren. I, therefore, no longer see safety in silence. I have bethought me of the words of Isaiah: I have long time holden my peace, shall I always be still and refrain myself? I have been patient like a travailing woman. God grant that I may both receive the reward of silence, and gain some strength to confute my opponents, and that thus, by confuting them, I may dry up the bitter torrent of falsehood that has gushed out against me. So might I say, My soul has passed over the torrent; and, If it had not been the Lord who was on our side when men rose up against us,…then they had swallowed us up quick, the water had drowned us.

I had spent much time in vanity and wasted nearly all my youth in the vain labor I endured to acquire the wisdom that God made foolish. Then one day, like a man awakened from deep sleep, I turned my eyes to the marvelous light of the truth of the Gospel, and I recognized the uselessness of the wisdom of the princes of this world, which is coming to nothing. I wept many tears over my miserable life, and I prayed that guidance might be granted to me to lead me into the doctrines of true religion. First, I was determined to make some correction of my ways, which had long been corrupted by my association with wicked men. Then I read the Gospel, and I saw there that a great means of reaching perfection was selling one's possessions, sharing them with the poor, giving up all concern for this life, and refusing to allow the soul to be turned by any attachment to earthly things. And I prayed that I might find one of the brothers who had chosen this way of life, so that with him I might cross life's short and troubled strait. And I found many in Alexandria, and many in the rest of Egypt, and others in Palestine, and in Coele Syria, and in Mesopotamia. I admired their self-control in living and their endurance in hardship. I was amazed at their persistence in prayer and at their triumph over sleep. Subdued by no bodily necessity, always keeping their soul's purpose high and free, in hunger, in thirst, in cold, in nakedness, they never yielded to the body. They were never willing to waste attention on it. Always, as though living in flesh that was not theirs, they showed in actual fact what it means to sojourn for a while in this life and what it means to have one's citizenship and home in heaven. All this stirred my admiration. I called these men's lives blessed, in that they showed in deed that they bear about in their body the dying of Jesus. And I prayed that I too, as far as was possible for me, might imitate them.

2. Much time had I spent in vanity, and had wasted nearly all my youth in the vain labour which I underwent in acquiring the wisdom made foolish by God. Then once upon a time, like a man roused from deep sleep, I turned my eyes to the marvellous light of the truth of the Gospel, and I perceived the uselessness of the wisdom of the princes of this world, that come to naught. 1 Corinthians 2:6 I wept many tears over my miserable life and I prayed that guidance might be vouchsafed me to admit me to the doctrines of true religion. First of all was I minded to make some mending of my ways, long perverted as they were by my intimacy with wicked men. Then I read the Gospel, and I saw there that a great means of reaching perfection was the selling of one's goods, the sharing them with the poor, the giving up of all care for this life, and the refusal to allow the soul to be turned by any sympathy to things of earth. And I prayed that I might find some one of the brethren who had chosen this way of life, that with him I might cross life's short and troubled strait. And many did I find in Alexandria, and many in the rest of Egypt, and others in Palestine, and in Cœle Syria, and in Mesopotamia. I admired their continence in living, and their endurance in toil; I was amazed at their persistency in prayer, and at their triumphing over sleep; subdued by no natural necessity, ever keeping their souls' purpose high and free, in hunger, in thirst, in cold, in nakedness, 2 Corinthians 11:27 they never yielded to the body; they were never willing to waste attention on it; always, as though living in a flesh that was not theirs, they showed in very deed what it is to sojourn for a while in this life, and what to have one's citizenship and home in heaven. All this moved my admiration. I called these men's lives blessed, in that they did in deed show that they bear about in their body the dying of Jesus. 2 Corinthians 4:10 And I prayed that I, too, as far as in me lay, might imitate them.

When I saw certain men in my own country trying to imitate their way of life, I felt I had found help for my own salvation, and I took what I could see as proof of what I could not see. Since the hidden thoughts in each person's heart are unknown, I took simple clothing as a sufficient sign of humility of spirit. The rough cloak, the belt, and the shoes made of untanned leather were enough to convince me. Though many people tried to pull me away from their company, I would not let them, because I saw that they chose a life of hardship over a life of pleasure. Because of the remarkable quality of their lives, I became an enthusiastic supporter of them. So I would not listen to any criticism of their doctrines, even though many claimed that their ideas about God were mistaken and that they had become followers of the leader of the current heresy and were secretly spreading his teaching. But since I had never heard these things with my own ears, I concluded that those who reported them were slanderers. Then I was called to lead the Church. I will say nothing about the watchers and spies who were given to me under the pretense of help and loving fellowship, so that I do not harm my own case by telling an unbelievable story, or give believers a reason to hate their brothers and sisters if I am believed. This nearly happened to me, if I had not been prevented by God's mercy. For almost everyone became an object of suspicion to me, and wounded in heart as I was by treacherous attacks, I seemed to find nothing in anyone that I could trust. But even so, we still maintained a kind of friendship between us. We held discussions on doctrinal matters from time to time, and apparently we seemed to agree and stay united. But they began to discover that I was making the same statements about my faith in God that they had always heard from me. For if other things about me may cause regret, I dare make at least this one boast in the Lord: that I have never for one moment held mistaken ideas about God or entertained heretical opinions that I later had to change. The teaching about God that I received as a boy from my blessed mother and my grandmother Macrina, I have always held with growing conviction. When I reached mature reasoning, I did not shift my views from one position to another, but carried out the principles passed down to me by my parents. Just as a seed when it grows is first tiny and then gets bigger but always keeps its identity, not changed in nature though gradually perfected in growth, so I consider the same doctrine to have grown in my case through gradually advancing stages. What I believe now has not replaced what I believed at the beginning. Let them search their own consciences. Let these men who have now made me the subject of common gossip on the charge of false doctrine, and filled everyone's ears with the defamatory letters they have written against me, so that I am forced to defend myself this way, ask themselves if they have ever heard anything from me that differs from what I now say, and let them remember the judgment seat of Christ.

3. So when I beheld certain men in my own country striving to copy their ways, I felt that I had found a help to my own salvation, and I took the things seen for proof of things unseen. And since the secrets in the hearts of each of us are unknown, I held lowliness of dress to be a sufficient indication of lowliness of spirit; and there was enough to convince me in the coarse cloak, the girdle, and the shoes of untanned hide. And though many were for withdrawing me from their society, I would not allow it, because I saw that they put a life of endurance before a life of pleasure; and, because of the extraordinary excellence of their lives, I became an eager supporter of them. And so it came about that I would not hear of any fault being found with their doctrines, although many maintained that their conceptions about God were erroneous, and that they had become disciples of the champion of the present heresy, and were secretly propagating his teaching. But, as I had never at any time heard these things with my own ears, I concluded that those who reported them were calumniators. Then I was called to preside over the Church. Of the watchmen and spies, who were given me under the pretence of assistance and loving communion, I say nothing, lest I seem to injure my own cause by telling an incredible tale, or give believers an occasion for hating their fellows, if I am believed. This had almost been my own case, had I not been prevented by the mercy of God. For almost every one became an object of suspicion to me, and smitten at heart as I was by wounds treacherously inflicted, I seemed to find nothing in any man that I could trust. But so far there was, nevertheless, a kind of intimacy kept up between us. Once and again we held discussions on doctrinal points. and apparently we seemed to agree and keep together. But they began to find out that I made the same statements concerning my faith in God which they had always heard from me. For, if other things in me may move a sigh, this one boast at least I dare make in the Lord, that never for one moment have I held erroneous conceptions about God, or entertained heterodox opinions, which I have learned later to change. The teaching about God which I had received as a boy from my blessed mother and my grandmother Macrina, I have ever held with increased conviction. On my coming to ripe years of reason I did not shift my opinions from one to another, but carried out the principles delivered to me by my parents. Just as the seed when it grows is first tiny and then gets bigger but always preserves its identity, not changed in kind though gradually perfected in growth, so I reckon the same doctrine to have grown in my case through gradually advancing stages. What I hold now has not replaced what I held at the beginning. Let them search their own consciences. Let these men who have now made me the common talk on the charge of false doctrine, and deafened all men's ears with the defamatory letters which they have written against me, so that I am compelled thus to defend myself, ask themselves if they have ever heard anything from me, differing from what I now say, and let them remember the judgment seat of Christ.

I am accused of blasphemy against God. Yet it is impossible for anyone to convict me based on any written work about the faith that they bring forward against me, nor can I be charged based on statements I have made verbally, without being written down, in God's churches. Not a single witness has been found to say that he ever heard anything from me, when speaking privately, that contradicts true religion. So if I am not an unorthodox writer, if no fault can be found with my preaching, if I do not lead astray those who talk with me in my own home, on what basis am I being judged? But here is a new invention! The charge goes like this: someone in Syria has written something inconsistent with true religion, and twenty years ago or more you wrote him a letter—so you are an accomplice of this man, and what is alleged against him is alleged against you. O truth-loving sir, I reply, you who have been taught that lies are the offspring of the devil: what has proved to you that I wrote that letter? You never sent anyone; you never asked; you were never informed by me, who could have told you the truth. But even if the letter was mine, how do you know that the document now in your hands is from the same date as my letter? Who told you it is twenty years old? How do you know it is a composition by the man to whom my letter was sent? And even if he was the author, and I wrote to him, and my letter and his composition are from the same date, what proof is there that I accepted it in my judgment and that I hold those views?

4. I am charged with blasphemy against God. Yet it is impossible for me to be convicted on the ground of any treatise concerning the Faith, which they urge against me, nor can I be charged on the ground of the utterances which I have from time to time delivered by word of mouth, without their being committed to writing, in the churches of God. Not a single witness has been found to say that he has ever heard from me, when speaking in private, anything contrary to true religion. If then I am not an unorthodox writer, if no fault can be found with my preaching, if I do not lead astray those who converse with me in my own home, on what ground am I being judged? But there is a new invention! Somebody, runs the charge, in Syria has written something inconsistent with true religion; and twenty years or more ago you wrote him a letter: so you are an accomplice of the fellow, and what is urged against him is urged against you. O truth-loving sir, I reply, you who have been taught that lies are the offspring of the devil; what has proved to you that I wrote that letter? You never sent; you never asked; you were never informed by me, who might have told you the truth. But if the letter was mine, how do you know that the document that has come into your hands now is of the same date as my letter? Who told you that it is twenty years old? How do you know that it is a composition of the man to whom my letter was sent? And if he was the composer, and I wrote to him, and my letter and his composition belong to the same date, what proof is there that I accepted it in my judgment, and that I hold those views?

Ask yourself. How often did you visit me at my monastery on the Iris River when my deeply beloved brother Gregory was with me, living the same way of life? Did you ever hear anything like this? Was there any sign of such a thing, whether small or great? How many days did we spend in the village across the way at my mother's home, living as friend with friend and talking together night and day? Did you ever find me holding any such opinion? And when we traveled together to visit the blessed Silvanus, did we not discuss these matters along the way? And at Eusinoe, when you were preparing to leave with other bishops for Lampsacus, was our conversation not about the faith? Were your stenographers not at my side the whole time while I was dictating my objections to the heresy? Were your most faithful disciples not there as well? When I was visiting the brothers and spending the night with them in their prayers, constantly speaking and hearing about the things of God without argument, was the evidence I gave of my beliefs not exact and clear? How is it, then, that you now consider this weak and flimsy suspicion more important than the experience of such a long period of time?

5. Ask yourself. How often did you visit me in my monastery on the Iris, when my very God-beloved brother Gregory was with me, following the same course of life as myself? Did you ever hear anything of the kind? Was there any appearance of such a thing, small or great? How many days did we spend in the opposite village, at my mother's, living as friend with friend, and discoursing together night and day? Did you ever find me holding any opinion of the kind? And when we went together to visit the blessed Silvanus, did we not talk of these things on the way? And at Eusinoe, when you were about to set out with other bishops for Lampsacus, was not our discourse about the faith? Were not your shorthand writers at my side the whole time while I was dictating my objections to the heresy? Were not your most faithful disciples there too? When I was visiting the brotherhood, and passing the night with them in their prayers, continually speaking and hearing of the things pertaining to God without dispute, was not the evidence which I gave of my sentiments exact and definite? How came you then to reckon this rotten and slender suspicion as of more importance than the experience of such a length of time?

What evidence of my state of mind should you have trusted more than your own? Has there been the slightest inconsistency in my statements about the faith at Chalcedon, repeatedly at Heraclea, and earlier in the suburb of Caesarea? Don't they all agree with each other? The only exception is the increase in strength I mentioned before, which comes from growth and should not be seen as a change from worse to better, but rather as a completing of what was lacking through the addition of knowledge. How can you forget that the father will not bear the guilt of the son, nor the son bear the guilt of the father, but each will die for his own sin? I have neither father nor son whom you have slandered; I have had neither teacher nor student. But if the sins of parents must be charged against their children, it would be far more just for the sins of Arius to be charged against his disciples, and for whoever fathered the heretic Aetius to have the charges against the son applied to the father. If, on the other hand, it is unjust for anyone to be accused because of them, it is far more unjust that I should be held responsible because of men with whom I have nothing to do, even if they were complete sinners in every way and had written something worthy of condemnation. I must be forgiven if I don't believe everything that is said against them, since my own experience shows me how very easy it is for accusers to fall into slander.

What evidence of my frame of mind ought you to have preferred to your own? Has there been the slightest want of harmony in my utterances about the faith at Chalcedon, again and again at Heraclea, and at an earlier period in the suburb of Cæsarea? Are they not all mutually consistent? I only except the increase in force of which I spoke just now, resulting from advance, and which is not to be regarded as a change from worse to better, but rather as a filling up of what was wanting in the addition of knowledge. How can you fail to bear in mind that the father shall not bear the iniquity of the son, nor the son bear the iniquity of the father, but each shall die in his own sin? I have neither father nor son slandered by you; I have had neither teacher nor disciple. But if the sins of the parents must be made charges against their children, it is far fairer for the sins of Arius to be charged against his disciples; and, whoever begot the heretic Aetius, for the charges against the son to be applied to the father. If on the other hand it is unjust for any one to be accused for their sakes, it is far more unjust that I should be held responsible for the sake of men with whom I have nothing to do, even if they were in every respect sinners, and something worthy of condemnation has been written by them. I must be pardoned if I do not believe all that is urged against them. since my own experience shows me how very easy it is for accusers to slip into slander.

Even if they did come forward to accuse me because they had been deceived and thought I was connected with those who wrote the words of Sabellius that they are circulating, their conduct was inexcusable. They immediately attacked and wounded me, though I had done them no wrong, before they had obtained clear proof. I do not want to speak of myself as being bound to them in the closest friendship, or of them as clearly not being led by the Holy Spirit because they are nurturing false suspicions. Anyone who is about to cut himself off from a brother's friendship must give the matter deep thought, spend many sleepless nights, and seek the truth from God with many tears. Even the rulers of this world, when they are about to sentence some criminal to death, pull back the veil, call in experts to examine the case, spend considerable time weighing the severity of the law against humanity's common weakness, and with many sighs and laments over the harsh necessity, announce publicly that they are obeying the law out of necessity, not passing sentence to satisfy their own desires. How much greater care and diligence, how much more deliberation, should be exercised by someone who is about to break off a long-established friendship with a brother! In this case there is only a single letter, and even its authenticity is doubtful. It would be completely impossible to verify it by the signature, since they do not possess the original but only a copy. They are relying on one single document, and an old one at that. It is now twenty years since anything was written to that person. As for my opinions and conduct during the time since then, I can produce no better witnesses than the very men who are attacking and accusing me.

6. Even if they did come forward to accuse me, because they had been deceived, and thought that I was associated with the writers of those words of Sabellius which they are carrying about, they were guilty of unpardonable conduct in straightway attacking and wounding me, when I had done them no wrong, before they had obtained plain proof. I do not like to speak of myself as bound to them in the closest intimacy; or of them as being evidently not led by the Holy Spirit, because of their cherishing false suspicions. Much anxious thought must be taken, and many sleepless nights must be passed, and with many tears must the truth be sought from God, by him who is on the point of cutting himself off from a brother's friendship. Even the rulers of this world, when they are on the point of sentencing some evil doer to death, draw the veil aside, and call in experts for the examination of the case, and consume considerable time in weighing the severity of the law against the common fault of humanity, and with many a sigh and many a lament for the stern necessity of the case, proclaim before all the people that they are obeying the law from necessity, and not passing sentence to gratify their own wishes. How much greater care and diligence, how much more counsel, ought to be taken by one who is on the point of breaking off from long established friendship with a brother! In this case there is only a single letter and that of doubtful genuineness. It would be quite impossible to argue that it is known by the signature, for they possess not the original, but only a copy. They depend on one single document and that an old one. It is now twenty years since anything has been written to that person. Of my opinions and conduct in the intervening time I can adduce no better witnesses than the very men who attack and accuse me.

But the real reason for the separation is not this letter. There is another cause of the alienation. I am ashamed to mention it, and I would have remained silent about it forever if recent events had not forced me to reveal all their thinking for the sake of the good of the majority of the people. Good men have thought that being in communion with me was an obstacle to their regaining their authority. Some have been influenced by the signing of a certain creed that I proposed to them—not because I distrusted their beliefs, I admit, but because I wanted to remove the suspicions that most of the brothers who agree with me had about them. So, to prevent anything arising from that confession that might hinder their acceptance by the present authorities, they have renounced communion with me. This letter was devised as an afterthought to provide a pretext for the separation. A very clear proof of what I am saying is that after they denounced me and composed whatever complaints against me suited them, they sent their letters out in all directions before communicating with me. Their letter was already in the hands of others who had received it in the course of its transmission and who were about to send it on seven days before it reached my hands. The plan was that it would be passed from one person to another and so would be quickly distributed throughout the whole region. This was reported to me at the time by those who were giving me accurate information about all their activities. But I decided to keep silent until the Revealer of all secrets should expose their actions through plain and undeniable proof.

7. But the real reason of separation is not this letter. There is another cause of alienation. I am ashamed to mention it; and I would have been for ever silent about it had not recent events compelled me to publish all their mind for the sake of the good of the mass of the people. Good men have thought that communion with me was a bar to the recovery of their authority. Some have been influenced by the signature of a certain creed which I proposed to them, not that I distrusted their sentiments, I confess, but because I wished to do away with the suspicions which the more part of the brethren who agree with me entertained of them. Accordingly, to avoid anything arising from that confession to prevent their being accepted by the present authorities, they have renounced communion with me. This letter was devised by an after-thought as a pretext for the separation. A very plain proof of what I say is, that after they had denounced me, and composed such complaints against me as suited them, they sent round their letters in all directions before communicating with me. Their letter was in the possession of others who had received it in the course of transmission and who were on the point of sending it on seven days before it had reached my hands. The idea was that it would be handed from one to another and so would be quickly distributed over the whole country. This was reported to me at the time by those who were giving me clear information of all their proceedings. But I determined to hold my tongue until the Revealer of all secrets should publish their doings by plain and incontrovertible demonstration.

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

To the presbyter Genethlius.

To the presbyter Genethlius.

I have received your reverence's letter and I am delighted at the title which you have aptly applied to the writing they have composed, calling it a writing of divorcement. I cannot imagine what defense the writers will be able to make before the tribunal of Christ, where no excuse will be of any use. After accusing me, violently attacking me, and spreading stories not according to the truth but according to what they wished to be true, they have put on a great show of humility and have accused me of arrogance for refusing to receive their envoys. They have written what is all—or nearly all, for I do not wish to exaggerate—lies, trying to persuade men rather than God, and to please men rather than God, with Whom nothing is more precious than truth. Furthermore, they have inserted heretical expressions into the letter written against me, and have concealed the author of the impiety, so that most of the more unsophisticated people might be deceived by the slander fabricated against me and suppose that the inserted portion is mine. For my clever slanderers say nothing about the name of the author of these vile doctrines, and it is left for simple people to suspect that these inventions, if not their actual written expression, are due to me. Now that you know all this, I urge you not to be disturbed yourselves, and to calm the agitation of those who are upset. I say this even though I know it will not be easy for my defense to be accepted, because I have already been undermined by the vile slanders uttered against me by influential persons.

1. I have received your reverence's letter and I am delighted at the title which you have felicitously applied to the writing which they have composed in calling it a writing of divorcement. Matthew 19:7 What defense the writers will be able to make before the tribunal of Christ, where no excuse will avail, I am quite unable to conceive. After accusing me, violently running me down, and telling tales in accordance not with the truth but with what they wished to be true, they have assumed a great show of humility, and have accused me of haughtiness for refusing to receive their envoys. They have written, as they have, what is all — or nearly all — for I do not wish to exaggerate — lies, in the endeavour to persuade men rather than God, and to please men rather than God, with Whom nothing is more precious than truth. Moreover into the letter written against me they have introduced heretical expressions, and have concealed the author of the impiety, in order that most of the more unsophisticated might be deceived by the calumny got up against me, and suppose the portion introduced to be mine. For nothing is said by my ingenious slanderers as to the name of the author of these vile doctrines, and it is left for the simple to suspect that these inventions, if not their expression in writing, is due to me. Now that you know all this, I exhort you not to be perturbed yourselves, and to calm the excitement of those who are agitated. I say this although I know that it will not be easy for my defense to be received, because I have been anticipated by the vile calumnies uttered against me by persons of influence.

Now regarding the claim that the writings circulating under my name are not mine at all, their anger toward me so clouds their judgment that they cannot see what is truly beneficial. Nevertheless, if you were to question them directly, I believe they would not reach such a level of stubborn perversity as to dare to speak the lie with their own lips and claim that the document in question is mine. And if it is not mine, why am I being judged for other people's writings? But they will insist that I am in communion with Apollinarius and harbor perverse doctrines of this kind in my heart. Let them be asked for proof. If they are able to examine a person's heart, let them say so, and you should accept as true everything they say about everything. If, on the other hand, they are trying to prove my communion on clear and visible grounds, let them produce either a canonical letter written by me to him or by him to me. Let them show that I have had dealings with his clergy or have ever received any of them into communion of prayer. If they bring forward the letter written some twenty-five years ago, written by a layman to a layman—and not even as I wrote it, but altered (God knows by whom)—then recognize their unfairness. No bishop is accused if, while he was a layman, he wrote something somewhat carelessly on an unimportant matter—not anything concerning the faith, but a mere word of friendly greeting. Very likely even my opponents are known to have written to Jews and to pagans without incurring any blame. Up to now no one has ever been judged for conduct such as that for which I am being condemned by these strainers-out of gnats. God, who knows human hearts, knows that I never wrote these things nor approved them, but that I anathematize all who hold the vile opinion of the confusion of the hypostases, on which point the most impious heresy of Sabellius has been revived. And all the brothers who have personally known my insignificant self know this equally well. Let those very men who now vehemently accuse me search their own consciences, and they will admit that from my boyhood I have been far removed from any doctrine of this kind.

2. Now as to the point that the writings going the round as mine are not mine at all, the angry feeling felt against me so confuses their reason that they cannot see what is profitable. Nevertheless, if the question were put to them by yourselves, I do think that they would not reach such a pitch of obstinate perversity as to dare to utter the lie with their own lips, and allege the document in question to be mine. And if it is not mine, why am I being judged for other men's writings? But they will urge that I am in communion with Apollinarius, and cherish in my heart perverse doctrines of this kind. Let them be asked for proof. If they are able to search into a man's heart, let them say so; and do you admit the truth of all that they say about everything. If on the other hand, they are trying to prove my being in communion on plain and open grounds, let them produce either a canonical letter written by me to him, or by him to me. Let them show that I have held intercourse with his clergy, or have ever received any one of them into the communion of prayer. If they adduce the letter written now five and twenty years ago, written by layman to layman, and not even this as I wrote it, but altered (God knows by whom), then recognise their unfairness. No bishop is accused if, while he was a layman, he wrote something somewhat incautiously on an indifferent matter; not anything concerning the Faith, but a mere word of friendly greeting. Possibly even my opponents are known to have written to Jews and to Pagans, without incurring any blame. Hitherto no one has ever been judged for any such conduct as that on which I am being condemned by these strainers-out of gnats. God, who knows men's hearts, knows that I never wrote these things, nor sanctioned them, but that I anathematize all who hold the vile opinion of the confusion of the hypostases, on which point the most impious heresy of Sabellius has been revived. And all the brethren who have been personally acquainted with my insignificant self know it equally well. Let those very men who now vehemently accuse me, search their own consciences, and they will own that from my boyhood I have been far removed from any doctrine of the kind.

If anyone asks what my opinion is, he will learn it from the actual short document, which has their own handwritten signature attached to it. They want to destroy this, and they are eager to hide their own change of position by slandering me. They do not want to admit that they have regretted signing the tract I gave them, while they accuse me of impiety based on the assumption that no one realizes their break from me is only a pretext, when in reality they have departed from that faith which they have repeatedly acknowledged in writing, before many witnesses, and have most recently received and signed when I delivered it to them. Anyone can read the signatures and learn the truth from the document itself. Their intention will be clear if, after reading the subscription they gave me, anyone reads the creed they gave Gelasius and observes what a vast difference there is between the two confessions. It would be better for men who so easily shift their own position not to examine other men's specks but to cast out the beam in their own eye. I am making a more complete defense on every point in another letter, which will satisfy readers who want fuller assurance. Now that you have received this letter, put away all discouragement and strengthen the love toward me which makes me eagerly long for union with you. Truly it is a great sorrow to me, and a pain in my heart that cannot be relieved, if the slanders spoken against me succeed in cooling your love and alienating us from one another. Farewell.

3. If any one enquires what my opinion is, he will learn it from the actual little document, to which is appended their own autograph signature. This they wish to destroy, and they are anxious to conceal their own change of position in slandering me. For they do not like to own that they have repented of their subscription to the tract I gave them; while they charge me with impiety from the idea that no one perceives that their disruption from me is only a pretext, while in reality they have departed from that faith which they have over and over again owned in writing, before many witnesses, and have lastly received and subscribed when delivered to them by me. It is open to any one to read the signatures and to learn the truth from the document itself. Their intention will be obvious, if, after reading the subscription which they gave me, any one reads the creed which they gave Gelasius, and observes what a vast difference there is between the two confessions. It would be better for men who so easily shift their own position, not to examine other men's motes but to cast out the beam in their own eye. I am making a more complete defense on every point in another letter; this will satisfy readers who want fuller assurance. Do you, now that you have received this letter, put away all despondency, and confirm the love to me, which makes me eagerly long for union with you. Verily it is a great sorrow to me, and a pain in my heart that cannot be assuaged, if the slanders uttered against me so far prevail as to chill your love and to alienate us from one another. Farewell.

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

To Demosthenes, as from the synod of bishops.

To Demosthenes, as from the synod of bishops.

I am always very thankful to God and to the emperor, under whose rule we live, when I see the government of my country placed in the hands of someone who is not only a Christian but also upright in life and a careful guardian of the laws by which our life in this world is ordered. I have had special reason to offer this gratitude to God and to our God-beloved emperor on the occasion of your coming among us. I have been aware that some enemies of peace have been trying to stir your august tribunal against me, and I have been waiting to be summoned by your excellency so that you might learn the truth from me—if indeed your high wisdom considers the examination of ecclesiastical matters to be within your jurisdiction. The tribunal passed over me, but your excellency, moved by the accusations of Philochares, ordered my brother and fellow minister Gregory to be brought before your judgment seat. He obeyed your summons—how could he do otherwise? But he was attacked by pain in the side, and at the same time, because of a chill, was attacked by his old kidney complaint. He has therefore been compelled, forcibly detained by your soldiers as he was, to be taken to some quiet place where he could have his illnesses treated and get some relief from his unbearable agony. Under these circumstances we have joined together to approach your lordship with the request that you will not be angry at the postponement of the trial. The public interests have not in any way suffered through our delay, nor have those of the Church been injured. If there is any question about the wasteful spending of money, the treasurers of the Church funds are there, ready to give an account to anyone who wishes and to demonstrate the injustice of the charges brought by men who have avoided a careful hearing of the case before you. For they can easily make the truth clear to anyone who seeks it from the actual writings of the blessed bishop himself. If there is any other point of canonical order that requires investigation, and your excellency agrees to hear and judge it, it will be necessary for all of us to be present, because if there has been a failure in any point of canonical order, the responsibility lies with the consecrators and not with him who is forcibly compelled to undertake the ministry. We therefore ask you to reserve the hearing of the case for us in our own country, and not to compel us to travel beyond its borders, nor force us to meet with bishops with whom we have not yet reached agreement on ecclesiastical questions. I also beg you to be merciful to my own old age and poor health. You will learn by actual investigation, if it pleases God, that no canonical rule, whether small or great, was omitted in the appointment of the bishop. I pray that under your administration unity and peace may be brought about with my brethren; but as long as this does not exist it is difficult for us even to meet, because many of our simpler brethren suffer from our mutual disputes.

I am always very thankful to God and to the emperor, under whose rule we live, when I see the government of my country put into the hands of one who is not only a Christian, but is moreover correct in life and a careful guardian of the laws according to which our life in this world is ordered. I have had special reason for offering this gratitude to God and to our God-beloved emperor on the occasion of your coming among us. I have been aware that some of the enemies of peace have been about to stir your august tribunal against me, and have been waiting to be summoned by your excellency that you might learn the truth from me; if indeed your high wisdom condescends to consider the examination of ecclesiastical matters to be within your province. The tribunal overlooked me, but your excellency, moved by the reproaches of Philochares, ordered my brother and fellow-minister Gregory to be haled before your judgment seat. He obeyed your summons; how could he do otherwise? But he was attacked by pain in the side, and at the same time, in consequence of a chill, was attacked by his old kidney complaint. He has therefore been compelled, forcibly detained by your soldiers as he was, to be conveyed to some quiet spot, where he could have his maladies attended to, and get some comfort in his intolerable agony. Under these circumstances we have combined to approach your lordship with the entreaty that you will feel no anger at the postponement of the trial. The public interests have not in any way suffered through our delay, nor have those of the Church been injured. If there is any question of the wasteful expenditure of money, the treasurers of the Church funds are there, ready to give an account to any one who likes, and to exhibit the injustice of the charges advanced by men who have braved the careful hearing of the case before you. For they can have no difficulty in making the truth clear to any one who seeks it from the actual writings of the blessed bishop himself. If there is any other point of canonical order which requires investigation, and your excellency deigns to undertake to hear and to judge it, it will be necessary for us all to be present, because, if there has been a failure in any point of canonical order, the responsibility lies with the consecrators and not with him who is forcibly compelled to undertake the ministry. We therefore petition you to reserve the hearing of the case for us in our own country, and not to compel us to travel beyond its borders, nor force us to a meeting with bishops with whom we have not yet come to agreement on ecclesiastical questions. I beg you also to be merciful to my own old age and ill health. You will learn by actual investigation, if it please God, that no canonical rule be it small or great was omitted in the appointment of the bishop. I pray that under your administration unity and peace may be brought about with my brethren; but so long as this does not exist it is difficult for us even to meet, because many of our simpler brethren suffer from our mutual disputes.

ST. BASIL OF CAESAREA

ST. BASIL OF CAESAREA

To the bishops of Italy and Gaul concerning the state and disorder of the Churches.

To the bishops of Italy and Gaul concerning the condition and confusion of the Churches.

To his brothers truly beloved by God and very dear, and fellow ministers of like mind, the bishops of Gaul and Italy, Basil, bishop of Caesarea in Cappadocia. Our Lord Jesus Christ, who has graciously called the universal Church of God His body, and has made us individually members one of another, has also granted to all of us to live in close association with one another, as suits the unity of the members. Therefore, although we live far away from one another, yet regarding our close connection, we are very near. Since, then, the head cannot say to the feet, I have no need of you, you will not, I am sure, bear to reject us; you will, on the contrary, sympathize with us in the troubles to which, because of our sins, we have been handed over, in the same measure as we rejoice together with you in your glory in the peace which the Lord has given you. Previously we have also on another occasion called upon your love to send us help and sympathy; but our punishment was not complete, and you were not permitted to rise up to help us. One chief goal of our desire is that through you the state of confusion in which we find ourselves should be made known to the emperor of your part of the world. If this is difficult, we beg you to send envoys to visit and comfort us in our affliction, so that you may have the evidence of eyewitnesses of those sufferings of the East which cannot be told by word of mouth, because language is inadequate to give a clear account of our condition.

1. To his brethren truly God-beloved and very dear, and fellow ministers of like mind, the bishops of Gaul and Italy, Basil, bishop of Cæsarea in Cappadocia. Our Lord Jesus Christ, Who has deigned to style the universal Church of God His body, and has made us individually members one of another, has moreover granted to all of us to live in intimate association with one another, as befits the agreement of the members. Wherefore, although we dwell far away from one another, yet, as regards our close conjunction, we are very near. Since, then, the head cannot say to the feet, I have no need of you, 1 Corinthians 12:21 you will not, I am sure, endure to reject us; you will, on the contrary, sympathize with us in the troubles to which, for our sins, we have been given over, in proportion as we rejoice together with you in your glorying in the peace which the Lord has bestowed on you. Ere now we have also at another time invoked your charity to send us succour and sympathy; but our punishment was not full, and you were not suffered to rise up to succour us. One chief object of our desire is that through you the state of confusion in which we are situated should be made known to the emperor of your part of the world. If this is difficult, we beseech you to send envoys to visit and comfort us in our affliction, that you may have the evidence of eyewitnesses of those sufferings of the East which cannot be told by word of mouth, because language is inadequate to give a clear report of our condition.

Persecution has come upon us, most honourable brothers, and persecution in its most severe form. Shepherds are being persecuted so that their flocks may be scattered. The worst part is that those who are suffering cannot accept their hardships as proof of their witness, nor can the people honour these fighters as part of the army of martyrs, because the name of Christians is being used by the persecutors themselves. The one charge that now guarantees harsh punishment is carefully keeping the traditions of the Fathers. Because of this, the faithful are exiled from their homes and sent to live in distant regions. The unjust judges show no respect for grey hair, for genuine godliness, or for a life lived from youth to old age according to the Gospel. No criminal is condemned without evidence, but bishops have been convicted on false accusations alone and sentenced to punishments based on charges completely unsupported by proof. Some have not even known who accused them, nor been brought before any court, nor even been falsely accused at all. They have been seized violently late at night, exiled to distant places, and through the hardships of these remote wastelands, handed over to death. The rest is well known, though I do not mention it—the flight of priests, the flight of deacons, the plundering of all the clergy. Either the image must be worshipped, or we are handed over to the cruel burning of whips. The laity groan; tears fall without stopping in public and in private; everyone laments their sorrows together. No one's heart is so hard that they can lose a father and bear the loss calmly. There is a sound of mourning in the city—a sound in the fields, on the roads, in the deserts. One voice is heard from all who speak sad and pitiful words. Joy and spiritual gladness are taken away. Our feasts are turned into mourning. Our houses of prayer are shut. The altars of spiritual worship lie idle. Christians no longer gather together; teachers no longer lead. The teachings of salvation are no longer taught. We have no more solemn assemblies, no more evening hymns, no more of that blessed joy of souls that arises in the souls of all who believe in the Lord during communions and the sharing of spiritual gifts. We may well say, neither is there at this time prince, or prophet, or reader, or offering, or incense, or place to sacrifice before you, and to find mercy.

2. Persecution has come upon us, right honourable brethren, and persecution in the severest form. Shepherds are persecuted that their flocks may be scattered. And the worst of all is that those who are being treated ill cannot accept their sufferings in proof of their testimony, nor can the people reverence the athletes as in the army of martyrs, because the name of Christians is applied to the persecutors. The one charge which is now sure to secure severe punishment is the careful keeping of the traditions of the Fathers. For this the pious are exiled from their homes, and are sent away to dwell in distant regions. No reverence is shown by the judges of iniquity to the hoary head, to practical piety, to the life lived from boyhood to old age according to the Gospel. No malefactor is doomed without proof, but bishops have been convicted on calumny alone, and are consigned to penalties on charges wholly unsupported by evidence. Some have not even known who has accused them, nor been brought before any tribunal, nor even been falsely accused at all. They have been apprehended with violence late at night, have been exiled to distant places, and, through the hardships of these remote wastes, have been given over to death. The rest is notorious, though I make no mention of it — the flight of priests; the flight of deacons; the foraying of all the clergy. Either the image must be worshipped, or we are delivered to the wicked flame of whips. The laity groan; tears are falling without ceasing in public and in private; all are mutually lamenting their woes. No one's heart is so hard as to lose a father, and bear the bereavement meekly. There is a sound of them that mourn in the city — a sound in the fields, in the roads, in the deserts. But one voice is heard from all that utter sad and piteous words. Joy and spiritual gladness are taken away. Our feasts are turned into mourning. Amos 8:10 Our houses of prayer are shut. The altars of the spiritual service are lying idle. Christians no longer assemble together; teachers no longer preside. The doctrines of salvation are no longer taught. We have no more solemn assemblies, no more evening hymns, no more of that blessed joy of souls which arises in the souls of all that believe in the Lord at communions, and the imparting of spiritual boons. We may well say, Neither is there at this time prince, or prophet, or reader, or offering, or incense, or place to sacrifice before you, and to find mercy.

We are writing to those who already know these things, for there is no region of the world that is unaware of our troubles. Do not think we are using these words to inform you or to remind you who we are. We know you could no more forget us than a mother could forget the children she has borne. But all who are crushed under any heavy burden of suffering find some natural relief for their pain in expressing their distress aloud, and that is why we are doing what we do. We lighten the weight of our grief by telling you about our many misfortunes and by expressing the hope that you may perhaps be more moved to pray for us and may persuade the Lord to be reconciled to us. If these troubles affected only ourselves, we might have decided to remain silent and to rejoice in our sufferings for Christ's sake, since the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. But right now we are alarmed that the harm growing day by day, like a flame spreading through burning wood, may consume what is nearby and then catch distant areas too. The plague of heresy is spreading, and there is reason to fear that after it has devoured our churches, it may creep on even as far as the sound part of your region. Perhaps it is because lawlessness has increased among us that we have been first handed over to be devoured by the cruel teeth of the enemies of God. But the gospel of the kingdom began in our regions and then went out into all the world. So perhaps—and this is most probable—the common enemy of our souls is working to bring it about that the seeds of apostasy, originating in the same place, should be spread throughout the world. For the darkness of ungodliness seeks to overtake the very hearts upon which the light of the knowledge of Christ has shone.

3. We are writing to those who know these things, for there is not a region of the world which is ignorant of our calamities. Do not suppose that we are using these words as though to give information, or to recall ourselves to your recollection. We know that you could no more forget us than a mother forget the sons of her womb. Isaiah 49:15 But all who are crushed by any weight of agony find some natural alleviation for their pain in uttering groans of distress, and it is for this that we are doing as we do. We get rid of the load of our grief in telling you of our manifold misfortunes, and in expressing the hope that you may haply be the more moved to pray for us, and may prevail on the Lord to be reconciled to us. And if these afflictions had been confined to ourselves, we might even have determined to keep silence, and to rejoice in our sufferings for Christ's sake, since the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us. Romans 8:18 But at the present time we are alarmed, lest the mischief growing day by day, like a flame spreading through some burning wood, when it has consumed what is close at hand, may catch distant objects too. The plague of heresy is spreading, and there is ground of apprehension lest, when it has devoured our Churches, it may afterwards creep on even so far as to the sound portion of your district. Peradventure it is because with us iniquity has abounded that we have been first delivered to be devoured by the cruel teeth of the enemies of God. But the gospel of the kingdom began in our regions, and then went forth over all the world. So, perhaps — and this is most probable — the common enemy of our souls, is striving to bring it about that the seeds of apostasy, originating in the same quarter, should be distributed throughout the world. For the darkness of impiety plots to come upon the very hearts whereon the light of the knowledge of Christ has shone.

Consider then, as true disciples of the Lord, that our sufferings are yours. We are not being attacked for the sake of riches, or glory, or any temporal advantages. We stand in the arena to fight for our common heritage, for the treasure of the sound faith that we received from our Fathers. Grieve with us, all of you who love the brethren, at the silencing of our men of true religion, and at the bold and blasphemous words of all who speak unrighteousness against God. The pillars and foundation of the truth have been scattered. We, whose insignificance has allowed us to be overlooked, are now deprived of our right to speak freely. Join the struggle for the people's sake. Do not think only of yourselves as securely anchored in a safe harbor, where the grace of God shelters you from the tempest of wicked winds. Reach out a helping hand to the churches that are being battered by the storm, so that if they are abandoned, they will not suffer complete shipwreck of the faith. Mourn with us that the Only-begotten is being blasphemed and there is no one to contradict it. The Holy Spirit is being despised, and he who is able to refute the error has been sent into exile. Polytheism has prevailed. Our opponents acknowledge a great God and a small God. Son is no longer a name of nature, but is regarded as some kind of honorary title. The Holy Spirit is not viewed as completing the Holy Trinity, nor as participating in the divine and blessed nature, but as somehow one of the created beings, attached to Father and Son merely at random and as occasion may require. Oh that my head were waters, and my eyes a fountain of tears, and I will weep many days for the people who are being driven to destruction by these vile doctrines. The ears of the simple are being led astray and have now grown accustomed to heretical impiety. The children of the Church are being raised in the doctrines of wickedness. What are they to do? Our opponents control the baptisms; they attend the dying on their way; they visit the sick; they comfort the sorrowful; they help the distressed; they give aid of various kinds; they administer the mysteries. All these things, as long as they are performed by our opponents, serve as bonds tying the people to their views. The result will be that in a little while, even if some freedom is granted to us, there is little hope that those who have been long under the influence of error will be brought back to recognition of the truth.

4. Reckon then, as true disciples of the Lord, that our sufferings are yours. We are not being attacked for the sake of riches, or glory, or any temporal advantages. We stand in the arena to fight for our common heritage, for the treasure of the sound faith, derived from our Fathers. Grieve with us, all you who love the brethren, at the shutting of the mouths of our men of true religion, and at the opening of the bold and blasphemous lips of all that utter unrighteousness against God. The pillars and foundation of the truth are scattered abroad. We, whose insignificance has allowed of our being overlooked, are deprived of our right of free speech. Join the struggle, for the people's sake. Do not think only of your being yourselves moored in a safe haven, where the grace of God gives you shelter from the tempest of the winds of wickedness. Reach out a helping hand to the Churches that are being buffeted by the storm, lest, if they be abandoned, they suffer complete shipwreck of the faith. Lament for us, in that the Only-begotten is being blasphemed, and there is none to offer contradiction. The Holy Ghost is being set at nought and he who is able to confute the error has been sent into exile. Polytheism has prevailed. Our opponents own a great God and a small God. Son is no longer a name of nature, but is looked upon as a title of some kind of honour. The Holy Ghost is regarded not as complemental of the Holy Trinity, nor as participating in the divine and blessed Nature, but as in some sort one of the number of created beings, and attached to Father and Son, at mere haphazard and as occasion may require. Oh that my head were waters, and my eyes a fountain of tears, Jeremiah 9:1 and I will weep many days for the people who are being driven to destruction by these vile doctrines. The ears of the simple are being led astray, and have now got used to heretical impiety. The nurslings of the Church are being brought up in the doctrines of iniquity. What are they to do? Our opponents have the command of baptisms; they speed the dying on their way; they visit the sick; they console the sorrowful; they aid the distressed; they give succour of various kinds; they communicate the mysteries. All these things, as long as the performance of them is in their hands, are so many ties to bind the people to their views. The result will be that in a little time, even if some liberty be conceded to us, there is small hope that they who have been long under the influence of error will be recalled to recognition of the truth.

Under these circumstances, it would have been good for many of us to travel to you and individually report our own situation. You can take as proof of how desperate our circumstances are the fact that we are not even free to travel. If anyone leaves his church even for a very short time, he will leave his people at the mercy of those who are plotting to destroy them. By God's mercy, instead of many messengers, we have sent one: our very reverend and beloved brother, the presbyter Dorotheus. He is fully able to explain in person whatever has been left out of our letter, because he has carefully followed everything that has happened and is zealous for the right faith. Welcome him in peace, and quickly send him back to us with good news of your readiness to help the brotherhood.

5. Under these circumstances it would have been well for many of us to have travelled to your reverences, and to have individually reported each his own position. You may now take as a proof of the sore straits in which we are placed the fact that we are not even free to travel abroad. For if any one leaves his Church, even for a very brief space, he will leave his people at the mercy of those who are plotting their ruin. By God's mercy instead of many we have sent one, our very reverend and beloved brother the presbyter Dorotheus. He is fully able to supply by his personal report whatever has been omitted in our letter, for he has carefully followed all that has occurred, and is jealous of the right faith. Receive him in peace, and speedily send him back to us, bringing us good news of your readiness to succour the brotherhood.