Category: John Chrysostom

Basil heard this, and after a brief pause he replied as follows:

Basil heard this, and after a little pause thus replied:

If you had been ambitious to obtain this office yourself, your fear would be reasonable. When someone is ambitious to take on this responsibility, he admits that he is qualified to carry it out. If he then fails after it has been entrusted to him, he cannot claim inexperience as his defense, because he has already deprived himself of this excuse by seizing the ministry hastily. Anyone who enters into it willingly and deliberately can no longer say, "I have sinned in this matter against my will—and against my will I have ruined such and such a soul." For the one who will judge him one day will say to him, "Since you were aware of such inexperience and lacked the ability to undertake this matter without bringing reproach on yourself, why were you so eager and presumptuous as to take on what was so far beyond your ability? Who forced you to do so? Did you resist or flee, and did anyone drag you on by force?" But you will hear nothing like this, for you have nothing of this kind to condemn yourself for. It is clear to everyone that you were not at all ambitious for this position, since what happened came about through the action of others. Therefore, the circumstances that leave those who are ambitious for this office no chance of pardon when they fail in it provide you with ample grounds for excuse.

If you were yourself ambitious of obtaining this office, your fear would have been reasonable; for in being ambitious of undertaking it, a man confesses himself to be qualified for its administration, and if he fail therein, after it has been entrusted to him, he cannot take refuge in the plea of inexperience, for he has deprived himself of this excuse beforehand, by having hurriedly seized upon the ministry, and whoever willingly and deliberately enters upon it, can no longer say, I have sinned in this matter against my will — and against my will I have ruined such and such a soul; for He who will one day judge him, will say to him, Since then thou were conscious of such inexperience, and had not ability for undertaking this matter without incurring reproach, why were thou so eager and presumptuous as to take in hand what was so far beyond your power? Who compelled you to do so? Did you shrink or fly, and did any one drag you on by force? But you will hear nothing like this, for you can have nothing of this kind to condemn yourself for; and it is evident to all that thou were in no degree ambitious of this dignity, for the accomplishment of the matter was due to the action of others. Hence, circumstances which leave those who are ambitious of this office no chance of pardon when they err therein, afford you ample ground for excuse.

Chrysostom: At this I shook my head and smiled a little, admiring how naïve the man was, and I said to him: I certainly wish things were as you describe them, my good friend, but not so that I could accept the office I recently fled from. Even if no punishment awaited me for taking on the care of Christ's flock without proper thought and experience, it would still be worse than any punishment to me if, after being entrusted with such a great responsibility, I appeared so worthless to the one who entrusted it to me. Why, then, did I wish you were not mistaken in your opinion? It was truly for the sake of those miserable and unfortunate people—for that is what I must call those who have not learned how to fulfill the duties of this office well, no matter how many times you say they were forced to take it on and that their mistakes are therefore sins of ignorance. I wish this for their sake, so that they might escape that unquenchable fire, the outer darkness, the worm that does not die, and the punishment of being cut in two and perishing together with the hypocrites.

Chrysostom: At this I shook my head and smiled a little, admiring the simple-mindedness of the man, and thus addressed him: I could wish indeed that matters were as you say, most excellent of men, but not in order that I might be able to accept that office from which I lately fled. For if, indeed, no chastisement were to await me for undertaking the care of the flock of Christ without consideration and experience, yet to me it would be worse than all punishment, after being entrusted with so great a charge, to have seemed so base towards Him who entrusted me with it. For what reason, then, did I wish that thou were not mistaken in this opinion of yours? truly for the sake of those wretched and unhappy beings (for so must I call them, who have not found out how to discharge the duties of this office well, though thou were to say ten thousand times over that they had been driven to undertake it, and that, therefore, their errors therein are sins of ignorance)– for the sake, I say, of such that they might succeed in escaping that unquenchable fire, and the outer darkness Matthew 25:30 and the worm that dies not Mark 9:44 and the punishment of being cut asunder, and perishing together with the hypocrites.

But what am I to do for you? Things are not as you say, no, not at all. And if you wish, I will prove my point using the example of a kingdom, which does not matter as much to God as the priesthood. Saul, the son of Kish, was not at all ambitious about becoming king. He was simply looking for his donkeys and came to ask the prophet about them. The prophet, however, began to speak to him about the kingdom, but even then he did not eagerly pursue it. Though he heard about it from a prophet, he pulled back and objected, saying, "Who am I, and what is my father's house?" What happened then? When he made bad use of the honor that God had given him, were those words of his able to save him from the anger of the One who had made him king? And was he able to say to Samuel, when Samuel rebuked him: Did I greedily run and rush after the kingdom and royal power? I wanted to lead the quiet and peaceful life of ordinary people, but you dragged me to this position of honor. Had I remained in my lowly condition I would have easily escaped all these stumbling blocks, for if I were one of the obscure crowd, I would never have been sent out on this military campaign, nor would God have entrusted to me the war against the Amalekites, and if He had not entrusted it to me, I would not have committed this sin. But all such arguments are weak as excuses, and not only weak, but dangerous, since they actually provoke God's anger. For someone who has been raised to great honor by God must not use the greatness of his honor as an excuse for his mistakes, but should make God's special favor toward him the reason for further improvement. On the other hand, whoever thinks he is free to sin because he has obtained some exceptional position, what is he doing but trying to show that God's lovingkindness is the cause of his personal sin? This is always the argument of those who live godless and careless lives. But we should never think this way, nor fall into the insane foolishness of such people. Rather, we should always be eager to make the most of whatever abilities we have, and to be reverent in both our speech and our thought.

But what am I to do for you? It is not as you say, no, by no means. And if you will, I will give you a proof of what I maintain, from the case of a kingdom, which is not of such account with God as the priesthood. Saul, that son of Kish, was not himself at all ambitious of becoming a king, but was going in quest of his asses, and came to ask the prophet about them. The prophet, however, proceeded to speak to him of the kingdom, but not even then did he run greedily after it, though he heard about it from a prophet, but drew back and deprecated it, saying, Who am I, and what is my father's house. 1 Samuel 9:21 What then? When he made a bad use of the honor which had been given him by God, were those words of his able to rescue him from the wrath of Him who had made him king? And was he able to say to Samuel, when rebuked by him: Did I greedily run and rush after the kingdom and sovereign power? I wished to lead the undisturbed and peaceful life of ordinary men, but thou dragged me to this post of honor. Had I remained in my low estate I should easily have escaped all these stumbling blocks, for were I one of the obscure multitude, I should never have been sent forth on this expedition, nor would God have committed to my hands the war against the Amalekites, and if I had not had it committed to me, I should not have sinned this sin. But all such arguments are weak as excuses, and not only weak, but perilous, inasmuch as they rather kindle the wrath of God. For he who has been promoted to great honor by God, must not advance the greatness of his honor as an excuse for his errors, but should make God's special favor towards him the motive for further improvement; whereas he who thinks himself at liberty to sin because he has obtained some uncommon dignity, what does he but study to show that the lovingkindness of God is the cause of his personal transgression, which is always the argument of those who lead godless and careless lives. But we ought to be on no account thus minded, nor to fall away into the insane folly of such people, but be ambitious at all times to make the most of such powers as we have, and to be reverent both in speech and thought.

To set aside the kingdom and turn to the priesthood, which is our main subject: Eli was not ambitious to obtain his high office either, yet what good did that do him when he sinned in it? And why do I even say "obtain it"? He could not have avoided it even if he had wanted to, because he was legally required to accept it. He was from the tribe of Levi and was obligated to take on the high office that came down to him from his ancestors. Nevertheless, he still paid a heavy penalty for the lawlessness of his sons. And the very first High Priest of the Jews, about whom God spoke so many words to Moses—when he was unable to withstand alone the frenzy of such a great crowd, wasn't he nearly destroyed, except that his brother's intercession turned away God's wrath? And since we've mentioned Moses, it would be good to demonstrate the truth of what we're saying from what happened to him. This same holy Moses was so far from grasping at the leadership of the Jews that he rejected the offer and declined it when God commanded him to take it, and so provoked the anger of the one who appointed him. And not only then, but afterward when he had entered into his rule, he would gladly have died to be free from it. "Kill me," he says, "if you are going to deal with me like this." But what then? When he sinned at the waters of strife, could these repeated refusals be used as an excuse for him? Could they persuade God to grant him pardon? And why was he denied the promised land? For no other reason, as we all know, than for this sin of his, for which that remarkable man was prevented from enjoying the same blessings that those he ruled obtained. After many labors and sufferings, after that unspeakable wandering, after so many battles fought and victories won, he died outside the land he had endured so much toil and trial to reach. Though he had weathered the storms of the wilderness, he failed to enjoy the blessings of the haven after all. From this you can see that not only those who grasp at this office are left without excuse for the sins they commit while carrying it out, but also those who come to it through others' ambition for them. For truly, if those who have been chosen for this high office by God himself, though they have refused it many times, have paid such heavy penalties, and if nothing has been able to deliver any of them from this danger—not Aaron, not Eli, not that holy man, the saint, the prophet, the wonder-worker, the one more meek than all the people on the face of the earth, who spoke with God as a man speaks to his friend—then we who fall so infinitely short of the excellence of that great man will hardly be able to claim as a sufficient excuse our awareness that we have never been ambitious for the position, especially when many ordinations nowadays do not proceed from God's grace but are due to human ambition. God chose Judas and counted him as one of the sacred group, and entrusted to him, as to the rest, the dignity of the apostolic office. Yes, he gave him something beyond the others: the stewardship of the money. But what of that? When he later abused both these trusts, betraying the one he was commissioned to preach and misusing the money he should have used well, did he escape punishment? No, for this very reason he even brought upon himself greater punishment, and very reasonably too. For we must not use the high honors God gives us in ways that offend him, but in ways that please him better. But someone who claims exemption from punishment when it is due, because he has been raised to higher honor than others, acts very much like one of those unbelieving Jews who, after hearing Christ say, "If I had not come and spoken to them, they would not have sin; if I had not done among them the works that no one else did, they would not have sin," would reproach the Savior and benefactor of mankind by replying, "Why then did you come and speak? Why did you work miracles? Was it so that you might punish us more?" But these are the words of madness and utter senselessness. For the Great Physician did not come to condemn you but to heal you—not to pass you by when you were sick, but to rid you entirely of disease. But you have voluntarily withdrawn yourself from his hands; therefore receive the more severe punishment. For just as you would have been freed from your former diseases if you had yielded to his treatment, so if when you saw him coming to your aid you fled from him, you will no longer be able to cleanse yourself of these ailments, and since you are unable, you will both suffer punishment for them and also because on your part you made God's care for your good worthless. Therefore we who act like this are not subjected to the same torment after receiving honor at God's hands as before, but to far more severe torment afterward than before. For someone who has not become good even by being well treated deserves all the more bitter punishment. Since, then, this excuse of yours has been shown to be weak, and not only fails to save those who take refuge in it but exposes them all the more, we must provide ourselves with some other means of safety.

For (to leave the kingdom and to come to the priesthood, which is the more immediate subject of our discourse) neither was Eli ambitious of obtaining his high office, yet what advantage was this to him when he sinned therein? But why do I say obtain it? Not even had he wished could he have avoided it, because he was under a legal necessity to accept it. For he was of the tribe of Levi, and was bound to undertake that high office which descended to him from his forefathers, notwithstanding which even he paid no small penalty for the lawlessness of his sons. And the very first High Priest of the Jews, concerning whom God spoke so many words to Moses, when he was unable to withstand alone the frenzy of so great a multitude, was he not very nearly being destroyed, but for the intercession of his brother, which averted the wrath of God? Exodus 32:10-11 And since we have mentioned Moses, it will be well to show the truth of what we are saying from what happened to him. For this same saintly Moses was so far from grasping at the leadership of the Jews as to deprecate the offer, Exodus 4:13 and to decline it when God commanded him to take it, and so to provoke the wrath of Him who appointed him; and not only then, but afterwards when he entered upon his rule, he would gladly have died to have been set free from it: Kill me, says he, if you are going to deal thus with me. But what then? When he sinned at the waters of strife, Numbers 20:12 could these repeated refusals be pleaded in excuse for him? Could they prevail with God to grant him pardon? And wherefore was he deprived of the promised land? For no other reason, as we all know, than for this sin of his, for which that wondrous man was debarred from enjoying the same blessings which those over whom he ruled obtained; but after many labors and sufferings, after that unspeakable wandering, after so many battles fought and victories won, he died outside the land to reach which he had undergone so much toil and trial; and though he had weathered the storms of the deep, he failed to enjoy the blessings of the haven after all. From hence then you see that not only they who grasp at this office are left without excuse for the sins they commit in the discharge thereof, but they too who come to it through the ambitious desire of others; for truly if those persons who have been chosen for this high office by God himself, though they have never so often refused it, have paid such heavy penalties, and if nothing has availed to deliver any of them from this danger, neither Aaron nor Eli, nor that holy man the Saint, the prophet, the wonder worker, the meek above all the men which were upon the face of the earth, Numbers 12:3 who spoke with God, as a man speaks unto his friend, Exodus 33:11 hardly shall we who fall so infinitely short of the excellence of that great man, be able to plead as a sufficient excuse the consciousness that we have never been ambitious of the dignity, more especially when many of the ordinations now-a-days do not proceed from the grace of God, but are due to human ambition. God chose Judas, and counted him one of the sacred band, and committed to him, as to the rest, the dignity of the apostolic office; yea he gave him somewhat beyond the others, the stewardship of the money. John 12:6 But what of that? When he afterwards abused both these trusts, betraying Him whom he was commissioned to preach, and misapplying the money which he should have laid out well; did he escape punishment? nay for this very reason he even brought upon himself greater punishment, and very reasonably too. For we must not use the high honors given to us by God so as to offend Him, but so as to please Him better. But he who claims exemption from punishment where it is due, because he has been exalted to higher honor than others, acts very much like one of those unbelieving Jews, who after hearing Christ say, If I had not come and spoken unto them, they had not had sin, If I had not done among them the works which none other did, they had not had sin, John 15:22-24 should reproach the Saviour and benefactor of mankind by replying, Why, then, did you come and speak? Why did you work miracles? Was it that you might punish us the more? But these are the words of madness and of utter senselessness. For the Great Physician came not to give you over, but to heal you — not to pass you by when thou were sick, but to rid you entirely of disease. But you have of your own accord withdrawn yourself from his hands; receive therefore the sorer punishment. For as you would have been freed from your former maladies if you had yielded to his treatment, so if, when you saw him coming to your aid you fled from him, you will no longer be able to cleanse yourself of these infirmities, and as you are unable, you will both suffer punishment for them, and also because for your part you made God's solicitude for your good of none effect. Therefore we who act like this are not subjected to the same torment after as before we received honor at God's hands, but far severer torment after than before. For he who has not become good even by being well treated, deserves all the bitterer punishment. Since, then, this excuse of yours has been shown to be weak, and not only fails to save those who take refuge in it, but exposes them so much the more, we must provide ourselves with some other means of safety.

Basil: Tell me, what kind of nature is that? As for me, I'm barely in control of myself right now—you've reduced me to such a state of fear and trembling by what you've said.

Basil: Tell me of what nature is that? Since, as for me, I am at present scarce master of myself, you have reduced me to such a state of fear and trembling by what you have said.

Chrysostom: Please, I beg and implore you, do not be so downcast. For while we who are weak find safety in not taking on this office at all, you who are strong also have safety, and this consists in placing your hopes of salvation, next to the grace of God, on avoiding every act unworthy of this gift and of the God who gave it. For those who obtain this dignity through their own ambition and then abuse the office—whether through laziness, wickedness, or even inexperience—would certainly deserve the greatest punishment. This does not mean there is pardon waiting for those who have not been ambitious in this way. No, even they are left without excuse. For in my judgment, even if ten thousand people were to plead and urge, a man should pay them no attention. Instead, he should first search his own heart and examine the whole matter carefully before giving in to their demands. Now, no one would dare to undertake building a house if he were not an architect, nor would anyone attempt to cure sick bodies who is not a skilled physician. Even if many people urge him, he will decline and will not be ashamed to admit his ignorance. So should not someone who is going to have the care of so many souls entrusted to him examine himself beforehand? Will he accept this ministry even though he is completely inexperienced, just because one person commands him, another pressures him, or he fears offending a third? And if so, how will he escape throwing himself together with them into obvious misery? Had he remained as he was, it would have been possible for him to be saved, but now he brings others down to destruction with him. For where can he hope for salvation? Where can he obtain pardon? Who will successfully intercede for us then? Those who are now perhaps urging us and forcibly dragging us on? But who will save them at such a moment? For even they will need intercession in their turn, so that they may escape the fire. Now, I do not say these things to frighten you, but to represent the matter as it truly is. Hear what the holy Apostle Paul says to Timothy his disciple, his own and beloved son: "Lay hands suddenly on no man, neither be partaker of other men's sins." Do you not see from what great blame, and indeed vengeance, we have delivered those who were ready to put us forward for this office, insofar as it lies within us?

Chrysostom: Do not, I beseech and implore you, do not be so downcast. For while there is safety for us who are weak, namely, in not undertaking this office at all, there is safety for you too who are strong, and this consists in making your hopes of salvation depend, next to the grace of God, on avoiding every act unworthy of this gift, and of God who gave it. For they certainly would be deserving of the greatest punishment who, after obtaining this dignity through their own ambition, should then either on account of sloth, or wickedness, or even inexperience, abuse the office. Not that we are to gather from this that there is pardon in store for those who have not been thus ambitious. Yea, even they too are deprived of all excuse. For in my judgment, if ten thousand were to entreat and urge, a man should pay them no attention, but should first of all search his own heart, and examine the whole matter carefully before yielding to their importunities. Now no one would venture to undertake the building of a house were he not an architect, nor will any one attempt the cure of sick bodies who is not a skilled physician; but even though many urge him, will beg off, and will not be ashamed to own his ignorance; and shall he who is going to have the care of so many souls entrusted to him, not examine himself beforehand? will he accept this ministry even though he be the most inexperienced of men, because this one commands him, or that man constrains him, or for fear of offending a third? And if so, how will he escape casting himself together with them into manifest misery. Had he continued as he was, it were possible for him to be saved, but now he involves others in his own destruction. For whence can he hope for salvation? Whence to obtain pardon? Who will then successfully intercede for us? They who are now perhaps urging us and forcibly dragging us on? But who will save these same at such a moment? For even they too will stand in need in their turn of intercession, that they may escape the fire. Now, that I say not these things to frighten you, but as representing the matter as in truth it is, hear what the holy Apostle Paul says to Timothy his disciple, his own and beloved son, Lay hands suddenly on no man, neither be partaker of other men's sins. 1 Timothy 5:22 Do you not see from what great blame, yea and vengeance, we, so far as in us lies, have delivered those who were ready to put us forward for this office.

Just as it is not enough for those who are chosen to say in their defense, "I did not summon myself to this office, nor could I avoid what I did not foresee," neither will it be sufficient for those who ordain them to say that they did not know the person being ordained. The charge against them becomes greater because of their ignorance of the one they brought forward, and what seems to excuse them only accuses them more. How absurd is it? When people want to buy a slave, they show him to the physician, require guarantees for the sale, and seek information about him from their neighbors, and after all this they still do not venture to purchase him without asking for some time for a trial. Yet those who are going to admit someone to so great an office as this give their testimonial and their approval loosely and carelessly, without further investigation, just because someone wishes it, or to gain someone's favor, or to avoid someone's displeasure. Who then will successfully intercede for us on that day, when those who ought to defend us themselves stand in need of defenders? The one who is going to ordain, therefore, ought to make diligent inquiry, and even more so the one who is to be ordained. For though those who ordain him share his punishment for any sins he may commit in his office, he will not escape vengeance but will even pay a greater penalty than they—except only if those who chose him acted from some worldly motive contrary to what seemed justifiable to themselves. For if they are detected doing so, and knowing a man to be unworthy have brought him forward on some pretext or other, the amount of their punishment will be equivalent to his, or perhaps the punishment will be even greater for those who appointed the unfit man. For the one who gives authority to someone who is minded to destroy the Church would certainly be to blame for the outrages that person commits. But if he is guilty of no such thing and says that he has been misled by the opinions of others, even then he will not altogether remain unpunished, but his punishment will be a little lighter than that of the one who has been ordained. What then? It is possible that those who elect may come to the election deceived by a false report. But the one who is elected could not say, "I am ignorant of myself," as others were of him. Since he will receive a more severe punishment than those who put him forward, he should make his scrutiny of himself more careful than that which they make of him. And if they in ignorance drag him on, he ought to come forward and instruct them carefully about any matters by which he may stop them from being misled, and so, having shown himself unworthy of trial, may escape the burden of so high an office.

2. For as it is not enough for those who are chosen to say in excuse for themselves, I did not summon myself to this office, nor could I avoid what I did not see beforehand; so neither will it be a sufficient plea for those who ordain them to say that they did not know him who was ordained. The charge against them becomes greater on account of their ignorance of him whom they brought forward, and what seems to excuse them only serves to accuse them the more. For how absurd a thing, is it not? That they who want to buy a slave, show him to the physician, and require sureties for the sale, and information about him from their neighbours, and after all this do not yet venture on his purchase without asking for some time for a trial of him; while they who are going to admit any one to so great an office as this, give their testimonial and their sanction loosely and carelessly, without further investigation, just because some one wishes it, or to court the favor, or to avoid the displeasure of some one else. Who shall then successfully intercede for us in that day, when they who ought to defend us stand themselves in need of defenders? He who is going to ordain, therefore, ought to make diligent inquiry, and much more he who is to be ordained. For though they who ordain him share his punishment, for any sins which he may commit in his office, yet so far from escaping vengeance he will even pay a greater penalty than they — save only if they who chose him acted from some worldly motive contrary to what seemed justifiable to themselves. For if they should be detected so doing, and knowing a man to be unworthy have brought him forward on some pretext or other, the amount of their punishment shall be equivalent to his, nay perhaps the punishment shall be even greater for them who appointed the unfit man. For he who gives authority to any one who is minded to destroy the Church, would be certainly to blame for the outrages which that person commits. But if he is guilty of no such thing, and says that he has been misled by the opinions of others, even then he shall not altogether remain unpunished, but his punishment shall be a little lighter than his who has been ordained. What then? It is possible that they who elect may come to the election deceived by a false report. But he who is elected could not say, I am ignorant of myself, as others were of him. As one who will receive therefore a sorer punishment than they who put him forward, so should he make his scrutiny of himself more careful than that which they make of him; and if they in ignorance drag him on, he ought to come forward and instruct them carefully about any matters whereby he may stop their being misled; and so having shown himself unworthy of trial may escape the burden of so high an office.

Why is it that in the arts of war, trade, farming, and other areas of life, when some plan is proposed, the farmer will not take on the task of navigating a ship, nor the soldier that of tilling the ground, nor the pilot that of leading an army, even under threat of ten thousand deaths? Isn't it plainly this: that each person foresees the danger that would come from his incompetence? Well then, when the loss involves trivial matters, shall we use so much forethought and refuse to yield to the pressure of compulsion, but when the punishment is eternal—as it is for those who do not know how to handle the Priesthood—shall we rashly and thoughtlessly run into such great danger, and then offer as our excuse the pressing entreaties of others? But He who will one day judge us will not accept any such plea. For we ought to show far more caution in spiritual matters than in earthly ones. But now we are not found showing as much caution. For tell me: if we invited a man to do a piece of work, supposing him to be a craftsman when he is not, and he responded to the call, and then having set his hand to the materials prepared for the building, he ruined the wood and ruined the stone, and built the house in such a way that it immediately fell to pieces, would it be a sufficient excuse for him to claim that he had been urged by others and did not come of his own accord? Not at all, and very reasonably and justly so. For he ought to have refused even when called by others. So if the man who only ruins wood and stone will have no escape from paying the penalty, is the one who destroys souls and builds the temple of God carelessly to think that the compulsion of others is his warrant for escaping punishment? Isn't this utterly absurd? For I am setting aside for now the fact that no one is able to compel the man who is unwilling. But suppose he was subjected to excessive pressure and various artful devices, and then fell into a snare—will this therefore rescue him from punishment? I beg you, let us not deceive ourselves and pretend that we do not know what is obvious to a mere child. For surely this pretense of ignorance will not be able to help us on the day of reckoning. You were not ambitious, you say, to receive this high office, being conscious of your own weakness. Fine. Then you ought, with the same mindset, to have declined the solicitation of others. Or were you weak and incapable when no one called you, but when people were found ready to offer you this dignity, did you suddenly become competent? What ridiculous nonsense! Worthy of the severest punishment. For this reason the Lord also counsels the man who wishes to build a tower not to lay the foundation before he has taken his own ability to build into account, lest he should give passersby countless opportunities to mock him. But in his case the penalty consists only in becoming a laughingstock, while in the case before us the punishment is that of unquenchable fire, and of an undying worm, gnashing of teeth, outer darkness, and being cut in two, and having a portion with the hypocrites.

For what is the reason why, in the arts of war, and merchandize, and husbandry, and other departments of this life, when some plan is proposed, the husbandman will not undertake to navigate the ship, nor the soldier to till the ground, nor the pilot to lead an army, under pain of ten thousand deaths? Is it not plainly this? That each foresees the danger which would attend his incompetence? Well, where the loss is concerned with trifles shall we use so much forethought, and refuse to yield to the pressure of compulsion, but where the punishment is eternal, as it is for those who know not how to handle the Priesthood, shall we want only and inconsiderately run into so great danger, and then advance, as our excuse, the pressing entreaties of others? But He who one day will judge us will entertain no such plea as this. For we ought to show far more caution in spiritual matters than in carnal. But now we are not found exhibiting as much caution. For tell me: if supposing a man to be an artificer, when he is not so, we invited him to do a piece of work, and he were to respond to the call, and then having set his hand to the material prepared for the building, were to spoil the wood and spoil the stone, and so to build the house that it straightway fell to pieces, would it be sufficient excuse for him to allege that he had been urged by others and did not come of his own accord? In no wise; and very reasonably and justly so. For he ought to have refused even at the call of others. So for the man who only spoils wood and stone, there will be no escape from paying the penalty, and is he who destroys souls, and builds the temple of God carelessly, to think that the compulsion of others is his warrant for escaping punishment? Is not this very absurd? For I omit the fact as yet that no one is able to compel the man who is unwilling. But be it that he was subjected to excessive pressure and various artful devices, and then fell into a snare; will this therefore rescue him from punishment? I beseech you, let us not deceive ourselves, and pretend that we know not what is obvious to a mere child. For surely this pretence of ignorance will not be able to profit in the day of reckoning. You were not ambitious, you say, of receiving this high office, conscious of your own weakness. Well and good. Then you ought, with the same mind, to have declined the solicitation of others; or, when no one called you, were you weak and incapable, but when those were found ready to offer you this dignity, did you suddenly become competent? What ludicrous nonsense! Worthy of the extremest punishment. For this reason also the Lord counsels the man who wishes to build a tower, not to lay the foundation before he has taken his own ability to build into account, lest he should give the passers by innumerable opportunities of mocking at him. But in his case the penalty only consists in becoming a laughing-stock; while in that before us the punishment is that of fire unquenchable, and of an undying worm, Isaiah 66:24 gnashing of teeth, outer darkness, and being cut asunder, and having a portion with the hypocrites.

But my accusers are unwilling to consider any of these things. If they did, they would stop blaming someone who simply doesn't want to perish for no reason. What we're considering now is not the management of grain and barley, oxen or sheep, or anything like that, but the very Body of Jesus. For the Church of Christ, according to St. Paul, is Christ's Body, and whoever is entrusted with caring for it must train it up to a state of health and unspeakable beauty, and look everywhere to make sure no spot or wrinkle or any other such blemish mars its strength and beauty. For what else is this but making it appear worthy, as far as human power can manage, of the incorruptible and eternally blessed Head which is set over it? If those who want to achieve an athletic physical condition need the help of physicians and trainers, and precise diet, and constant exercise, and a thousand other rules—since leaving out the smallest detail upsets and ruins everything—then how will those who are responsible for caring for the body that struggles not against flesh and blood, but against unseen powers, be able to keep it sound and healthy, unless they far surpass ordinary human virtue and are skilled in all healing proper for the soul?

But my accusers are unwilling to consider any of these things. For otherwise they would cease to blame a person who is unwilling to perish without cause. It is not the management of grain and barley, oxen or sheep, that is now under our consideration, nor any such like matters, but the very Body of Jesus. For the Church of Christ, according to St. Paul, is Christ's Body, and he who is entrusted with its care ought to train it up to a state of healthiness, and beauty unspeakable, and to look everywhere, lest any spot or wrinkle, Ephesians 5:27 or other like blemish should mar its vigor and comeliness. For what is this but to make it appear worthy, so far as human power can, of the incorruptible and ever-blessed Head which is set over it? If they who are ambitious of reaching an athletic condition of body need the help of physicians and trainers, and exact diet, and constant exercise, and a thousand other rules (for the omission of the merest trifle upsets and spoils the whole), how shall they to whose lot falls the care of the body, which has its conflict not against flesh and blood, but against powers unseen, be able to keep it sound and healthy, unless they far surpass ordinary human virtue, and are versed in all healing proper for the soul?

Surely you realize that the Church is subject to more diseases and attacks than our physical bodies, is more quickly corrupted, and slower to recover? For those who heal physical bodies, various medicines have been discovered, along with an assortment of different instruments and suitable diets for the sick. Often the condition of the atmosphere is by itself enough for a sick person's recovery, and there are cases where timely sleep has saved the physician any further effort. But in the case before us, it is impossible to rely on any of these things. No, there is only one method and way of healing appointed after we have gone wrong, and that is the powerful application of the Word. This is the one instrument, the only diet, the finest atmosphere. This takes the place of medicine, cautery and cutting, and if it is necessary to sear and amputate, this is the means we must use. If this is of no use, everything else is wasted. With this we both rouse the soul when it sleeps and calm it when it is inflamed. With this we cut off excesses and fill up defects, and perform all kinds of other operations that are necessary for the soul's health. Now as regards ordering our daily life for the best, it is true that another person's life may provoke us to imitation. But in the matter of false doctrine, when any soul is diseased by it, then there is great need of the Word, not only for the safety of our own people, but also for the enemy outside. If indeed one had the sword of the Spirit and the shield of faith, so as to be able to work miracles and by means of these wonders to stop the mouths of shameless opponents, one would have little need of the Word's assistance. Still, even in the days of miracles the Word was by no means useless, but absolutely necessary. For Saint Paul used it himself, although he was everywhere such a great object of wonder for his miracles. And another of those who belonged to the glorious company of the Apostles urges us to apply ourselves to acquiring this power when he says: Be ready always to give an answer to every man that asks you a reason concerning the hope that is in you. And they all, with one accord, committed the care of the poor widows to Stephen for no other reason than that they themselves might have leisure for the ministry of the Word. We ought equally to apply ourselves to this, unless we are endowed with a power of working miracles. But if there is not the slightest sign of such a power left to us, while on every side many enemies are constantly attacking us, then it necessarily follows that we should arm ourselves with this weapon, both so that we may not be wounded ourselves with the enemy's darts, and so that we may wound him.

3. Pray, are you not aware that that body is subject to more diseases and assaults than this flesh of ours, is more quickly corrupted, and more slow to recover? And by those who have the healing of these bodies, various medicines have been discovered, and an apparatus of different instruments, and diet suitable for the sick; and often the condition of the atmosphere is of itself enough for the recovery of a sick man; and there are instances of seasonable sleep having saved the physician all further labor. But in the case before us, it is impossible to take any of these things into consideration; nay there is but one method and way of healing appointed, after we have gone wrong, and that is, the powerful application of the Word. This is the one instrument, the only diet, the finest atmosphere. This takes the place of physic, cautery and cutting, and if it be needful to sear and amputate, this is the means which we must use, and if this be of no avail, all else is wasted; with this we both rouse the soul when it sleeps, and reduce it when it is inflamed; with this we cut off excesses, and fill up defects, and perform all manner of other operations which are requisite for the soul's health. Now as regards the ordering of our daily life for the best, it is true that the life of another may provoke us to emulation. But in the matter of spurious doctrine, when any soul is diseased thereby, then there is great need of the Word, not only in view of the safety of our own people, but in view of the enemy without. If, indeed, one had the sword of the spirit, and the shield of faith, Ephesians 6:16-17 so as to be able to work miracles, and by means of these marvels to stop the mouths of impudent gainsayers, one would have little need of the assistance of the Word; still in the days of miracles the Word was by no means useless, but essentially necessary. For St. Paul made use of it himself, although he was everywhere so great an object of wonder for his miracles; and another of those who belonged to the glorious company of the Apostles exhorts us to apply ourselves to acquiring this power, when he says: Be ready always to give an answer to every man that asks you a reason concerning the hope that is in you, and they all, with one accord, committed the care of the poor widows to Stephen, for no other reason than that they themselves might have leisure for the ministry of the Word. Acts 6:4 To this we ought equally to apply ourselves, unless indeed we are endued with a power of working miracles. But if there is not the least sign of such a power being left us, while on every side many enemies are constantly attacking us, why then it necessarily follows that we should arm ourselves with this weapon, both in order that we may not be wounded ourselves with the darts of the enemy, and in order that we may wound him.

We should make it our goal that the Word of Christ dwell in us richly. This is because we do not need to be prepared for just one kind of battle. This warfare has many forms and involves a great variety of enemies. Not all of them use the same weapons, nor do they practice the same method of attack. Anyone who must fight against all of them needs to know the tactics of all and must be at once both archer and slinger, captain and general, in the ranks and in command, on foot and on horseback, in sea battles and in sieges. In ordinary warfare, each person repels the enemy by carrying out the particular duty he has taken on. But here things are different. If anyone wishes to win this warfare, he must understand all forms of the art, since the devil knows well how to send in his own attackers through any one spot that happens to be unguarded, and to carry off the sheep. But he cannot do this when he sees the shepherd coming equipped with accurate knowledge at all points and well acquainted with his plots. Therefore we ought to be well-guarded in all areas. A city that is surrounded with a wall laughs at its attackers and remains in great security. But if anyone makes a breach in the wall, even one only the size of a gate, the rest of the wall is useless, even if all of it stands quite securely. It is the same with the city of God. As long as the presence of mind and wisdom of the shepherd, which corresponds to the wall, protects it on all sides, all the enemy's schemes end in his confusion and ridicule, and those who live within the wall remain undisturbed. But wherever anyone has been able to demolish a single part, even if the rest stands firm, ruin will enter through that breach upon the whole. What is the point if a man contends earnestly with the Greeks but at the same time becomes a victim to the Jews? Or what if he gets the better of both these but then falls into the clutches of the Manicheans? Or what if, after he has proved himself superior even to them, those who teach fatalism enter in and destroy the flock? Without listing all the heresies of the devil, it is enough to say that unless the shepherd is well skilled in refuting them all, the wolf can enter by means of any one of them and devour the greater part of the flock. In ordinary warfare we must always expect victory to be won or defeat to be suffered by the soldiers who are on the battlefield. But in spiritual warfare the situation is quite different. There it often happens that the battle with one set of enemies secures a victory for others who never engaged in battle at all, nor took any trouble, but were sitting still the whole time. Anyone who does not have much experience in such situations will get pierced, so to speak, with his own sword, and become the laughing-stock of friends and enemies alike. I will try to make clear what I am saying with an example. Those who accept the wild doctrines of Valentinus and Marcion, and of all whose minds are similarly diseased, exclude the Law given by God to Moses from the list of the Divine Scriptures. But Jews revere the Law so much that although the time has come which annuls it, they still argue for the observance of all its contents, contrary to the purpose of God. But the Church of God, avoiding either extreme, has followed a middle path. She is neither persuaded on the one hand to place herself under its yoke, nor on the other does she tolerate its being slandered. Rather, she commends it, though its day is over, because of its usefulness during the season when it was in force. Now it is necessary for anyone who is going to fight with both these enemies to be fully conversant with this middle course. If in wishing to teach the Jews that they are out of date in clinging to the old law, he begins to criticize it excessively, he gives no small opportunity to those heretics who wish to tear it apart. And if in his desire to silence them he praises it excessively and speaks of it with admiration, as necessary for the present time, he opens the mouths of the Jews. Again, those who suffer under the madness of Sabellius and the delusion of Arius have both fallen from sound faith for lack of observing a middle course. The name of Christian is applied to both these heretics. But if anyone examines their doctrines, he will find that the one group is not much better than the Jews, differing from them only in name, and the other very nearly holds the heresy of Paul of Samosata, and that both are very far from the truth. Therefore, the danger in such cases is great, and the way of orthodoxy is narrow and hemmed in by threatening crags on either side, and there is considerable fear that when intending to strike at one enemy we might be wounded by the other. If anyone asserts the unity of the Godhead, Sabellius immediately turns that expression to the advantage of his own mental error. And if he distinguishes the Persons, and says that the Father is one, and the Son another, and the Holy Spirit a third, up gets Arius, ready to twist that distinction of Persons into a difference of ousia (substance). So we must turn and flee both from the impious confounding of the Persons by the one, and the senseless division of the ousia by the other, confessing indeed that the Godhead of the Father and of the Son and of the Holy Spirit is all one, while we add to this a Trinity of Persons. For then we shall be able to fortify ourselves against the attacks of both heretics. Besides these, I could tell you of several other adversaries against which, unless we contend bravely and carefully, we shall leave the field covered with wounds.

4. Wherefore it should be our ambition that the Word of Christ dwell in us richly. Colossians 3:16 For it is not for one kind of battle only that we have to be prepared. This warfare is manifold, and is engaged with a great variety of enemies; neither do all these use the same weapons, nor do they practice the same method of attack; and he who has to join battle with all, must needs know the artifices of all, and be at once both archer and slinger, captain and general, in the ranks and in command, on foot and on horseback, in sea-fight and in siege. In common warfare, indeed, each man repels the enemy by discharging the particular duty which he has undertaken. But here it is otherwise; and if any one wishes to come off conqueror in this warfare, he must understand all forms of the art, as the devil knows well how to introduce his own assailants through any one spot which may happen to be unguarded, and to carry off the sheep. But not so where he perceives the shepherd coming equipped with accurate knowledge at all points, and well acquainted with his plottings. Wherefore we ought to be well-guarded in all parts: for a city, so long as it happens to be surrounded with a wall, laughs to scorn the besiegers, abiding in great security; but if any one makes a breach in the wall, though but of the size of a gate, the rest of the circuit is of no use, although the whole of it stand quite securely; so it is with the city of God: so long as the presence of mind and wisdom of the shepherd, which answers to the wall, protect it on all sides, all the enemy's devices end in his confusion and ridicule, and they who dwell within the wall abide unmolested, but wherever any one has been able to demolish a single part, though the rest stand never so fast, through that breach ruin will enter upon the whole. For to what purpose does a man contend earnestly with the Greeks, if at the same time he becomes a prey to the Jews? Or get the better of both these and then fall into the clutches of the Manichæans? or after he has proved himself superior to them even, if they who introduce fatalism enter in, and make havoc of the flock? But not to enumerate all the heresies of the devil, it will be enough to say that unless the shepherd is well skilled in refuting them all, the wolf, by means of any one of them, can enter, and devour the greater part of the flock. In ordinary warfare we must always look for victory being won or defeat sustained by the soldiers who are on the field of battle. But in the spiritual warfare the case is quite different. For there it often happens that the combat with one set of enemies secures a victory for others who never engaged in battle at all, nor took any trouble, but were sitting still all the while; and he who has not much experience in such occurrences will get pierced, so to say, with his own sword, and become the laughing-stock of friends and foes alike. I will try by an example to make clear what I am saying. They who receive the wild doctrines of Valentinus and Marcion, and of all whose minds are similarly diseased, exclude the Law given by God to Moses from the catalogue of the Divine Scriptures. But Jews so revere the Law, that although the time has come which annuls it, they still contend for the observance of all its contents, contrary to the purpose of God. But the Church of God, avoiding either extreme, has trodden a middle path, and is neither induced on the one hand to place herself under its yoke, nor on the other does she tolerate its being slandered, but commends it, though its day is over, because of its profitableness while its season lasted. Now it is necessary for him who is going to fight with both these enemies, to be fully conversant with this middle course. For if in wishing to teach the Jews that they are out of date in clinging to the old law, he begins to find fault with it unsparingly, he gives no little handle to those heretics who wish to pull it to pieces; and if in his ambition to stop their mouths he extols it immoderately, and speaks of it with admiration, as necessary for this present time, he unseals the lips of the Jews. Again they who labor under the frenzy of Sabellius and the craze of Arius, have both fallen from a sound faith for want of observing a middle course. The name of Christian is applied to both these heretics; but if any one examines their doctrines, he will find the one sect not much better than the Jews, and differing from them only in name, and the other very nearly holding the heresy of Paul of Samosata, and that both are very wide of the truth. Great, therefore, is the danger in such cases, and the way of orthodoxy is narrow and hemmed in by threatening crags on either side, and there is no little fear lest when intending to strike at one enemy we should be wounded by the other. For if any one assert the unity of the Godhead, Sabellius straightway turns that expression to the advantage of his own mental vagary, and if he distinguish the Persons, and say that the Father is one, and the Son another, and the Holy Spirit a third, up gets Arius, ready to wrest that distinction of Persons into a difference of substance; so we must turn and flee both from the impious confounding of the Persons by the one, and the senseless division of the substance by the other, confessing, indeed, that the Godhead of the Father and of the Son and of the Holy Ghost, is all one, while we add thereunto a Trinity of Persons. For then we shall be able to fortify ourselves against the attacks of both heretics. I might tell you besides these, of several other adversaries against which, except we contend bravely and carefully, we shall leave the field covered with wounds.

Why should anyone describe the foolish talk of our own people? For these internal problems are no less serious than the attacks from outside, and they give the teacher even more trouble. Some people, out of idle curiosity, rashly insist on occupying themselves with matters that they cannot possibly know and that would be of no benefit to them even if they could know them. Others demand that God give them an account of his judgments, and they force themselves to probe the depth of that abyss which cannot be fathomed. For the Scriptures say, "Your judgments are a great deep," yet you would find few of them anxious about their faith and conduct, but the majority curiously inquiring into matters that cannot be discovered, and the mere inquiry into which provokes God. For when we make a determined effort to learn what he does not wish us to know, we fail to succeed (for how could we succeed against God's will?), and there remains for us only the danger arising from our inquiry. Now, though this is the case, whenever someone authoritatively stops the search into such fathomless depths, he gets a reputation for being proud and ignorant, so that at such times much tact is needed on the bishop's part, both to lead his people away from these unprofitable questions and to escape the criticisms mentioned above. In short, to meet all these difficulties, there is no help available except the power of speech, and if anyone lacks this ability, the souls of those placed under his charge (I mean the weaker and more meddlesome sort) are no better off than ships continually storm-tossed. Therefore the priest should do everything in his power to gain this means of strength.

5. Why should any one describe the silly chatter of our own people? For these are not less than the attacks upon us from without, while they give the teacher even more trouble. Some out of an idle curiosity are rashly bent upon busying themselves about matters which are neither possible for them to know, nor of any advantage to them if they could know them. Others again demand from God an account of his judgments, and force themselves to sound the depth of that abyss which is unfathomable. For your judgments, says the Scriptures, are a great deep, and about their faith and practice you would find few of them anxious, but the majority curiously inquiring into matters which it is not possible to discover, and the mere inquiry into which provokes God. For when we make a determined effort to learn what He does not wish us to know, we fail to succeed (for how should we succeed against the will of God?); and there only remains for us the danger arising from our inquiry. Now, though this be the case, whenever any one authoritatively stops the search, into such fathomless depths, he gets himself the reputation of being proud and ignorant; so that at such times much tact is needed on the Bishop's part, so as to lead his people away from these unprofitable questions, and himself escape the above-named censures. In short, to meet all these difficulties, there is no help given but that of speech, and if any be destitute of this power, the souls of those who are put under his charge (I mean of the weaker and more meddlesome kind) are no better off than ships continually storm-tossed. So that the Priest should do all that in him lies, to gain this means of strength.

6. Basil: Why, then, did St. Paul not strive to become perfect in this art? He makes no secret of his lack of eloquence but openly admits that he is unskilled in it, even telling this to the Corinthians, who were admired for their eloquence and took pride in it.

6. Basil: Why, then, was not St. Paul ambitious of becoming perfect in this art? He makes no secret of his poverty of speech, but distinctly confesses himself to be unskilled, even telling the Corinthians so, who were admired for their eloquence, and prided themselves upon it.

This is the very thing that has ruined many people and made them careless in studying true doctrine. They failed to grasp the depths of the apostle's mind and to understand what his words meant, so they spent all their time drowsy and inattentive, showing respect not to the kind of ignorance St. Paul acknowledged, but to a kind from which he was as free as anyone who ever lived.

Chrysostom: This is the very thing which has ruined many and made them remiss in the study of true doctrine. For while they failed to fathom the depths of the apostle's mind, and to understand the meaning of his words, they passed all their time slumbering and yawning, and paying respect not to that ignorance which St. Paul acknowledges, but to a kind from which he was as free as any man ever was in the world.

But setting this subject aside for now, let me say this much for the moment. Even if we grant that St. Paul was as unskilled in this respect as they claim him to be, what does that have to do with the people of today? For he had a far greater power than eloquence, a power which produced far greater results too—namely, that his mere presence, even when he was silent, was terrifying to demons. But the people of the present day, if they were all gathered in one place, would not be able, even with endless prayers and tears, to accomplish the wonders that were once done by St. Paul's handkerchief. He also raised the dead through his prayers, Acts 20:10, and performed such other miracles that he was considered a god by pagans, Acts 14:11. And before he departed this life, he was counted worthy to be caught up to the third heaven and to participate in such conversation as it is not lawful for mortal ears to hear. 2 Corinthians 12:2-4. But the people of today—not that I would say anything harsh or severe, for I am not speaking to insult them, but only in amazement—how is it that they do not tremble when they compare themselves with so great a man as this? For if we set aside the miracles and turn to the life of this blessed saint, and examine his angelic way of life, it is in this rather than in his miracles that you will find this Christian athlete victorious. For how can one describe his zeal and endurance, his constant dangers, his continual concerns and unceasing anxiety for the Churches, his compassion for the weak, his many afflictions, his extraordinary persecutions, his daily deaths? Where is the place in the world, where is the continent or sea, that is unfamiliar with the labors of this righteous man? Even the desert has known his presence, for it often sheltered him in times of danger. For he endured every kind of attack and achieved every kind of victory, and there was never any end to his struggles and his triumphs.

But leaving this subject to await our consideration, I say this much in the meantime. Granting that St. Paul was in this respect as unskilled as they would have him to be, what has that to do with the men of today? For he had a greater power by far than power of speech, power which brought about greater results too; which was that his bare presence, even though he was silent, was terrible to the demons. But the men of the present day, if they were all collected in one place, would not be able, with infinite prayers and tears, to do the wonders that once were done by the handkerchief of St. Paul. He too by his prayers raised the dead, Acts 20:10 and wrought such other miracles, that he was held to be a god by heathen; Acts 14:11 and before he was removed from this life, he was thought worthy to be caught up as far as the third heaven, and to share in such converse as it is not lawful for mortal ears to hear. 2 Corinthians 12:2-4 But the men of today — not that I would say anything harsh or severe, for indeed I do not speak by way of insult to them, but only in wonder — how is it that they do not shudder when they measure themselves with so great a man as this? For if we leave the miracles and turn to the life of this blessed saint, and look into his angelic conversation, it is in this rather than in his miracles that you will find this Christian athlete a conqueror. For how can one describe his zeal and forbearance, his constant perils, his continual cares, and incessant anxiety for the Churches; his sympathy with the weak, his many afflictions, his unwonted persecutions, his deaths daily? Where is the spot in the world, where is the continent or sea, that is a stranger to the labours of this righteous man? Even the desert has known his presence, for it often sheltered him in time of danger. For he underwent every species of attack, and achieved every kind of victory, and there was never any end to his contests and his triumphs.

Yet without realizing it, I have ended up doing this man an injustice. For his achievements are beyond all powers of description, and especially beyond mine, just as the masters of eloquence surpass me. Nevertheless, since that holy apostle will judge us not by the outcome but by the intention, I will not hold back until I have mentioned one more circumstance that surpasses everything already said, as much as he himself surpasses all other people. And what is this? After so many achievements, after such a multitude of victories, he prayed that he might go into hell and be handed over to eternal punishment, if only those Jews who had often stoned him and done everything they could to kill him might be saved and come over to Christ. Romans 9:3 Now who has ever longed for Christ like this? Indeed, his feelings toward him should probably be described as something nobler than longing. Shall we then continue to compare ourselves with this saint, after such great grace was given to him from above, after such great virtue was shown in him? What could be more presumptuous?

Yet, all unawares, I have been led to do this man an injury. For his exploits are beyond all powers of description, and beyond mine in particular, just as the masters of eloquence surpass me. Nevertheless, since that holy apostle will judge us, not by the issue, but by the motive, I shall not forbear till I have stated one more circumstance which surpasses anything yet mentioned, as much as he himself surpasses all his fellow men. And what is this? After so many exploits, after such a multitude of victories, he prayed that he might go into hell, and be handed over to eternal punishment, if so be that those Jews, who had often stoned him, and done what they could to make away with him, might be saved, and come over to Christ. Romans 9:3 Now who so longed for Christ? If, indeed, his feelings towards him ought not to be described as something nobler than longing; shall we then any more compare ourselves with this saint, after so great grace was imparted to him from above, after so great virtue was manifested in himself? What could be more presumptuous?

Now, I will try to show in what follows that he was not as unskilled as some people consider him to be. The unskilled person in people's judgment is not only someone who is unpracticed in the techniques of secular rhetoric, but someone who is incapable of arguing in defense of the right faith—and they are correct about this. But Saint Paul did not say he was unskilled in both these areas, only in one. He makes a careful distinction to support this when he says he was unskilled in speech, but not in knowledge (2 Corinthians 11:6). Now, if I were to demand the polish of Isocrates, the weight of Demosthenes, the dignity of Thucydides, and the sublimity of Plato in any bishop, Saint Paul would be strong evidence against me. But I set aside all such matters and the elaborate ornaments of secular rhetoric. I take no account of style or delivery. Yes, let a man's word choice be poor and his composition simple and plain, but let him not be unskilled in the knowledge and accurate statement of doctrine. Nor should anyone, in order to excuse his own laziness, deprive that holy apostle of the greatest of his gifts and the sum of his praises.

Now, that he was not so unskilled, as some count him to be, I shall try to show in what follows. The unskilled person in men's estimation is not only one who is unpracticed in the tricks of profane oratory, but the man who is incapable of contending for the defense of the right faith, and they are right. But St. Paul did not say that he was unskilled in both these respects, but in one only; and in support of this he makes a careful distinction, saying that he was rude in speech, but not in knowledge. 2 Corinthians 11:6 Now were I to insist upon the polish of Isocrates, the weight of Demosthenes, the dignity of Thucydides, and the sublimity of Plato, in any one bishop, St. Paul would be a strong evidence against me. But I pass by all such matters and the elaborate ornaments of profane oratory; and I take no account of style or of delivery; yea let a man's diction be poor and his composition simple and unadorned, but let him not be unskilled in the knowledge and accurate statement of doctrine; nor in order to screen his own sloth, deprive that holy apostle of the greatest of his gifts, and the sum of his praises.

For how was it, tell me, that he confounded the Jews who lived in Damascus, though he had not yet begun to work miracles? How was it that he wrestled with the Greeks and threw them? And why was he sent to Tarsus? Was it not because he was so powerful and victorious in his use of words, and brought his opponents to such a point that they, unable to endure their defeat, were provoked to seek his life? At that time, as I said, he had not begun to work miracles, nor could anyone say that the crowds looked upon him with astonishment because of any glory belonging to his mighty works, or that those who contended with him were overpowered by the force of public opinion concerning him. For at this time he conquered by argument alone. How was it, moreover, that he contended and disputed successfully with those who tried to Judaize in Antioch? And how was it that that Areopagite, an inhabitant of Athens, that most devoted of all cities to the gods, followed the apostle, he and his wife? Was it not because of the discourse which they heard? And when Eutychus fell from the lattice, was it not because of his long attendance even until midnight to St. Paul's preaching? How do we find him employed at Thessalonica and Corinth, in Ephesus and in Rome itself? Did he not spend whole nights and days interpreting the Scriptures in their order? And why should anyone recount his disputes with the Epicureans and Stoics? For if we resolved to enter into every particular, our story would grow to an unreasonable length.

7. For how was it, tell me, that he confounded the Jews which dwelt at Damascus, Acts 9:22 though he had not yet begun to work miracles? How was it that he wrestled with the Grecians and threw them? and why was he sent to Tarsus? Was it not because he was so mighty and victorious in the word, and brought his adversaries to such a pass that they, unable to brook their defeat, were provoked to seek his life? At that time, as I said, he had not begun to work miracles, nor could any one say that the masses looked upon him with astonishment on account of any glory belonging to his mighty works, or that they who contended with him were overpowered by the force of public opinion concerning him. For at this time he conquered by dint of argument only. How was it, moreover, that he contended and disputed successfully with those who tried to Judaize in Antioch? And how was it that that Areopagite, Acts 17:34 an inhabitant of Athens, that most devoted of all cities to the gods, followed the apostle, he and his wife? Was it not owing to the discourse which they heard? And when Eutychus Acts 20:9 fell from the lattice, was it not owing to his long attendance even until midnight to St. Paul's preaching? How do we find him employed at Thessalonica and Corinth, in Ephesus and in Rome itself? Did he not spend whole nights and days in interpreting the Scriptures in their order? And why should any one recount his disputes with the Epicureans and Stoics. Acts 17:18 For were we resolved to enter into every particular, our story would grow to an unreasonable length.

When, therefore, both before working miracles and after, St. Paul appears to have made much use of argument, how can anyone dare to pronounce him unskilled when his sermons and disputations were so exceedingly admired by all who heard them? Why did the Lycaonians imagine that he was Hermes? The opinion that he and Barnabas were gods indeed arose from seeing their miracles; but the notion that he was Hermes did not arise from this, but was a consequence of his speech. In what else did this blessed saint excel the rest of the apostles? And how is it that up and down the world he is so much on everyone's tongue? How is it that not merely among ourselves, but also among Jews and Greeks, he is the wonder of wonders? Is it not from the power of his epistles? Through them, not only to the faithful of today, but from his time to this, yes and up to the end, even the appearing of Christ, he has been and will be profitable, and will continue to be so as long as the human race shall last. For like a wall built of adamant, his writings fortify all the Churches of the known world, and he as a most noble champion stands in the midst, bringing into captivity every thought to the obedience of Christ, casting down imaginations and every high thing which exalts itself against the knowledge of God, and all this he does through those epistles which he has left to us full of wonders and of divine wisdom. For his writings are not only useful to us for the overthrow of false doctrine and the confirmation of the true, but they help not a little toward living a good life. For by the use of these, the bishops of the present day fit and fashion the chaste virgin, which St. Paul himself espoused to Christ, and conduct her to the state of spiritual beauty; with these, too, they drive away from her the noisome pestilences which beset her and preserve the good health thus obtained. Such are the medicines and such their efficacy left us by this so-called unskilled man, and they know them and their power best who constantly use them. From all this it is evident that St. Paul had given himself to the study of which we have been speaking with great diligence and zeal.

When, therefore, both before working miracles, and after, St. Paul appears to have made much use of argument, how can any one dare to pronounce him unskillful whose sermons and disputations were so exceedingly admired by all who heard them? Why did the Lycaonians Acts 14:11 imagine that he was Hermes? The opinion that he and Barnabas were gods indeed, arose out of the sight of their miracles; but the notion that he was Hermes did not arise from this, but was a consequence of his speech. In what else did this blessed saint excel the rest of the apostles? And how comes it that up and down the world he is so much on every one's tongue? How comes it that not merely among ourselves, but also among Jews and Greeks, he is the wonder of wonders? Is it not from the power of his epistles? Whereby not only to the faithful of today, but from his time to this, yea and up to the end, even the appearing of Christ, he has been and will be profitable, and will continue to be so as long as the human race shall last. For as a wall built of adamant, so his writings fortify all the Churches of the known world, and he as a most noble champion stands in the midst, bringing into captivity every thought to the obedience of Christ, casting down imaginations, and every high thing which exalts itself against the knowledge of God, 2 Corinthians 10:5 and all this he does by those epistles which he has left to us full of wonders and of Divine wisdom. For his writings are not only useful to us, for the overthrow of false doctrine and the confirmation of the true, but they help not a little towards living a good life. For by the use of these, the bishops of the present day fit and fashion the chaste virgin, which St. Paul himself espoused to Christ, 2 Corinthians 11:2 and conduct her to the state of spiritual beauty; with these, too, they drive away from her the noisome pestilences which beset her, and preserve the good health thus obtained. Such are the medicines and such their efficacy left us by this so-called unskillful man, and they know them and their power best who constantly use them. From all this it is evident that St. Paul had given himself to the study of which we have been speaking with great diligence and zeal.

Listen also to what he says when instructing his disciple: "Give heed to reading, to exhortation, to teaching," and he goes on to show how useful this is by adding, "For in doing this you will save both yourself and those who hear you." And again he says, "The Lord's servant must not strive, but be gentle toward all, apt to teach, forbearing," and he continues, "But continue in the things you have learned and have been assured of, knowing from whom you learned them, and that from childhood you have known the sacred writings which are able to make you wise unto salvation," and again, "Every Scripture is inspired of God, and also profitable for teaching, for reproof, for correction, for instruction which is in righteousness, that the man of God may be complete." Listen to what he adds further in his directions to Titus about the appointment of bishops. The bishop, he says, must hold to "the faithful word which is according to the teaching, that he may be able to convict those who oppose." But how can anyone who is unskilled, as these men claim, be able to convict those who oppose and silence them? Or what need is there to pay attention to reading and to the Holy Scriptures if such a state of being unskilled is to be welcomed among us? Such arguments are mere excuses and pretexts, the signs of laziness and sloth. But someone will say these instructions are given to the priests—certainly, for they are the subjects of our discussion. But that the apostle gives the same charge to the laity, listen to what he says in another epistle to those who are not priests: "Let the word of Christ dwell in you richly in all wisdom," and again, "Let your speech be always with grace seasoned with salt, that you may know how you ought to answer each one," and there is a general charge to all that they be ready to give an account of their faith, and to the Thessalonians he gives the following command: "Build each other up, even as you also do." But when he speaks of priests he says, "Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching." For this is the perfection of teaching when the teachers bring their disciples to that blessed state of life which Christ appointed for them both by what they do and by what they say. For example alone is not enough to instruct others. Nor do I say this of myself; it is our Savior's own word. For "whosoever shall do and teach them, he shall be called great." Now if doing were the same as teaching, the second word here would be unnecessary, and it would have been enough to say "whosoever shall do" simply. But now by distinguishing the two, he shows that practice is one thing and doctrine another, and that each needs the help of the other in order to complete edification. You also hear what the chosen vessel of Christ says to the Ephesian elders: "Therefore watch, remembering that for the space of three years I ceased not to admonish every one, night and day, with tears." But what need was there for his tears or for admonition by word of mouth while his life as an apostle was so illustrious? His holy life might be a great encouragement for men to keep the commandments, yet I dare not say that it alone could accomplish everything.

8. Hear also what he says in his charge to his disciple: 1 Timothy 4:13 Give heed to reading, to exhortation, to teaching, and he goes on to show the usefulness of this by adding, For in doing this you shall save both yourself and them that hear you. 1 Timothy 4:16 And again he says, The Lord's servant must not strive, but be gentle towards all, apt to teach, forbearing; 2 Timothy 2:24 and he proceeds to say, But abide thou in the things which you have learned, and hast been assured of, knowing of whom you have learned them, and that from a babe you have known the sacred writings which are able to make you wise unto salvation, 2 Timothy 3:14-15 and again, Every Scripture is inspired of God, and also profitable for teaching, for reproof, for correction, for instruction which is in righteousness, that the man of God may be complete. Hear what he adds further in his directions to Titus about the appointment of bishops. The bishop, he says, must be holding to the faithful word which is according to the teaching, that he may be able to convict the gainsayers. But how shall any one who is unskillful as these men pretend, be able to convict the gainsayers and stop their mouths? Or what need is there to give attention to reading and to the Holy Scriptures, if such a state of unskillfulness is to be welcome among us? Such arguments are mere makeshifts and pretexts, the marks of idleness and sloth. But some one will say, it is to the priests that these charges are given: — certainly, for they are the subjects of our discourse. But that the apostle gives the same charge to the laity, hear what he says in another epistle to other than the priesthood: Let the word of Christ dwell in you richly in all wisdom, Colossians 3:16 and again, Let your speech be always with grace seasoned with salt, that you may know how ye ought to answer each one, Colossians 4:6 and there is a general charge to all that they be ready to 1 Peter 3:15 render an account of their faith, and to the Thessalonians, he gives the following command: Build each other up, even as also ye do. 1 Thessalonians 5:11 But when he speaks of priests he says, Let the elders that rule well be counted worthy of double honor, especially those who labor in the word, and in teaching. 1 Timothy 5:17 For this is the perfection of teaching when the teachers both by what they do, and by what they say as well, bring their disciples to that blessed state of life which Christ appointed for them. For example alone is not enough to instruct others. Nor do I say this of myself; it is our Saviour's own word. For whosoever shall do and teach them, he shall be called great. Matthew 5:19 Now if doing were the same as teaching, the second word here would be superfluous; and it had been enough to have said whosoever shall do simply. But now by distinguishing the two, he shows that practice is one thing, and doctrine another, and that each needs the help of the others in order to complete edification. You hear too what the chosen vessel of Christ says to the Ephesian elders: Wherefore watch ye, remembering that for the space of three years, I ceased not to admonish every one, night and day, with tears. Acts 20:31 But what need was there for his tears or for admonition by word of mouth, while his life as an apostle was so illustrious? His holy life might be a great inducement to men to keep the commandments, yet I dare not say that it alone could accomplish everything.

But when a dispute arises concerning matters of doctrine, and all parties draw their weapons from the same Scriptures, what weight will anyone's manner of life be able to prove? What good will his many austerities be if, after such painful exercises, someone falls into heresy because of the priest's great lack of skill in argument, and is cut off from the body of the Church—a misfortune I have myself seen many people suffer? What profit will his patience be to him then? None at all, any more than a sound faith will profit someone if his life is corrupt. Therefore, for this reason more than all others, it is essential for the person whose office is to teach others to be experienced in disputations of this kind. For even if he himself stands safely and is unhurt by those who oppose him, the simple multitude under his direction, when they see their leader defeated and without any answer for those who oppose him, will be likely to blame his defeat not on his own weakness, but on the doctrines themselves, as though they were faulty. And so because of one person's inexperience, great numbers are brought to utter ruin. For even if they do not entirely go over to the adversary, they are forced to doubt matters in which they formerly believed firmly, and those whom they used to approach with unwavering confidence they can no longer hold to steadfastly. Because of their leader's defeat, so great a storm settles upon their souls that the harm ends in their complete shipwreck. But you do not need to learn from me how dire is the destruction and how terrible the fire which such a leader brings upon his own wretched head for every soul that is lost in this way, since you know all this perfectly well. Is this then pride? Is this vainglory in me, to be unwilling to be the cause of so many souls' destruction and to bring upon myself greater punishment in the world to come than what now awaits me there? Who would say so? Surely no one, unless he wanted to find fault where there is none and to moralize over other people's calamities.

9. But when a dispute arises concerning matters of doctrine, and all take their weapons from the same Scriptures, of what weight will any one's life be able to prove? What then will be the good of his many austerities, when after such painful exercises, any one from the Priest's great unskillfulness in argument fall into heresy, and be cut off from the body of the Church, a misfortune which I have myself seen many suffering. Of what profit then will his patience be to him? None; no more than there will be in a sound faith if the life is corrupt. Wherefore, for this reason more than for all others, it concerns him whose office it is to teach others, to be experienced in disputations of this kind. For though he himself stands safely, and is unhurt by the gainsayers, yet the simple multitude under his direction, when they see their leader defeated, and without any answer for the gainsayers, will be apt to lay the blame of his discomfiture not on his own weakness, but on the doctrines themselves, as though they were faulty; and so by reason of the inexperience of one, great numbers are brought to extreme ruin; for though they do not entirely go over to the adversary, yet they are forced to doubt about matters in which formerly they firmly believed, and those whom they used to approach with unswerving confidence, they are unable to hold to any longer steadfastly, but in consequence of their leader's defeat, so great a storm settles down upon their souls, that the mischief ends in their shipwreck altogether. But how dire is the destruction, and how terrible the fire which such a leader brings upon his own wretched head for every soul which is thus lost, you will not need to learn from me, as you know all this perfectly. Is this then pride, is this vainglory in me, to be unwilling to be the cause of the destruction of so many souls? And of procuring for myself greater punishment in the world to come, than that which now awaits me there? Who would say so? Surely no one, unless he should wish to find fault where there is none, and to moralize over other men's calamities.

As for the insult to those who honored me, what I have already said should be enough to prove that by avoiding this office I had no wish to shame them. But I will now try, as best I can, to show that I was not driven by any kind of arrogance. If the choice of a generalship or a kingdom had been offered to me and I had made this decision, anyone might naturally suspect me of this fault—or rather, everyone would rightly judge me guilty not of arrogance but of senseless foolishness. But when the priesthood is offered to me, which surpasses a kingdom as much as spirit differs from flesh, will anyone dare accuse me of disdain? Is it not absurd to charge with foolishness those who refuse small things, yet when people do this with matters of supreme importance, to exempt them from accusations of mental derangement but instead charge them with pride? It would be like accusing a man not of pride but of insanity if he looked with contempt on a herd of oxen and refused to be a herdsman, yet saying that a man who declined the empire of the world and command of all the earth's armies was not mad but simply puffed up with pride. But this is clearly not the case. Those who say such things harm themselves even more than they harm me. The mere idea that human nature could despise this dignity reveals what those making this charge really think of the office. If they did not consider it an ordinary thing of little value, such a suspicion would never have entered their minds. Why has no one ever dared to entertain such a suspicion about the dignity of the angels and say that arrogance is the reason human nature would not aspire to angelic rank? It is because we imagine great things about those powers, and this does not allow us to believe that anyone could conceive of anything greater than that honor. Therefore, one could more justly accuse of arrogance those very people who accuse me of it. They would never have suspected this of others if they had not first downgraded the matter as being of no account. But if they say I did this to gain glory, they will be caught openly fighting against themselves and falling into their own trap. I do not know what arguments they could have looked for better than these if they had wanted to clear me of the charge of vainglory.

1. Chrysostom: As regards the insult to those who have done me honor, what I have already said might be sufficient to prove that in avoiding this office I had no desire to put them to shame; but I will now endeavor to make it evident, to the best of my ability, that I was not puffed up by arrogance of any kind. For if the choice of a generalship or a kingdom had been submitted to me, and I had then formed this resolution, any one might naturally have suspected me of this fault, or rather I should have been found guilty by all men, not of arrogance, but of senseless folly. But when the priesthood is offered to me, which exceeds a kingdom as much as the spirit differs from the flesh, will any one dare to accuse me of disdain? And is it not preposterous to charge with folly those who reject small things, but when any do this in matters of pre-eminent importance, to exempt such persons from accusations of mental derangement, and yet subject them to the charge of pride? It is just as if one were to accuse, not of pride, but of insanity, a man who looked with contempt on a herd of oxen and refused to be a herdsman, and yet were to say that a man who declined the empire of the world, and the command of all the armies of the earth, was not mad, but inflated with pride. But this assuredly is not the case; and they who say such things do not injure me more than they injure themselves. For merely to imagine it possible for human nature to despise this dignity is an evidence against those who bring this charge of the estimate which they have formed of the office. For if they did not consider it to be an ordinary thing of no great account, such a suspicion as this would never have entered their heads. For why is it that no one has ever dared to entertain such a suspicion with reference to the dignity of the angels, and to say that arrogance is the reason why human nature would not aspire to the rank of the angelic nature? It is because we imagine great things concerning those powers, and this does not suffer us to believe that a man can conceive anything greater than that honor. Wherefore one might with more justice indite those persons of arrogance who accuse me of it. For they would never have suspected this of others if they had not previously depreciated the matter as being of no account. But if they say that I have done this with a view to glory, they will be convicted of fighting openly against themselves and falling into their own snare; for I do not know what kind of arguments they could have sought in preference to these if they had wished to release me from the charge of vainglory.

If this desire had ever entered my mind, I should have accepted the office rather than avoided it. Why? Because it would have brought me much glory. The fact that someone of my age, who had so recently abandoned secular pursuits, should suddenly be deemed by everyone worthy of such admiration as to be advanced to honor before those who have spent their entire lives in labors of this kind, and to obtain more votes than all of them, might have persuaded everyone to anticipate great and marvelous things from me. But as it is, the greater part of the Church does not even know me by name, so that even my refusal of the office will not be evident to all, but only to a few. I am not sure that all even of these know it for certain, but probably many of them either imagine that I was not elected at all, or that I was rejected after the election, being considered unsuitable—not that I avoided the office of my own accord.

2. For if this desire had ever entered my mind, I ought to have accepted the office rather than avoided it. Why? Because it would have brought me much glory. For the fact that one of my age, who had so recently abandoned secular pursuits, should suddenly be deemed by all worthy of such admiration as to be advanced to honor before those who have spent all their life in labors of this kind, and to obtain more votes than all of them, might have persuaded all men to anticipate great and marvellous things of me. But, as it is, the greater part of the Church does not know me even by name: so that even my refusal of the office will not be manifest to all, but only to a few, and I am not sure that all even of these know it for certain; but probably many of them either imagine that I was not elected at all, or that I was rejected after the election, being considered unsuitable, not that I avoided the office of my own accord.

But those who know the truth will be surprised.

3. Basil: But those who do know the truth will be surprised.

Chrysostom: And look! These are the very people who, according to you, falsely accuse me of vainglory and pride. So where am I to find praise? From the majority? They don't know what actually happened. From the few? Here again the situation is twisted against me. After all, the only reason you've come here now is to learn what answer should be given to them. What am I supposed to say about all this? Just wait a bit, and you'll clearly see that even if everyone knows the truth, they still shouldn't condemn me for pride and love of glory. And there's something else to consider: not only those who actually do this (if there are any such people, which I don't believe there are), but also those who suspect others of it, will face no small danger.

Chrysostom: And lo! These are they who, according to you, falsely accuse me of vainglory and pride. Whence then am I to hope for praise? From the many? They do not know the actual fact. From the few? Here again the matter is perverted to my disadvantage. For the only reason why you have come here now is to learn what answer ought to be given to them. And what shall I now certainly say on account of these things? For wait a little, and you will clearly perceive that even if all know the truth they ought not to condemn me for pride and love of glory. And in addition to this there is another consideration: that not only those who make this venture, if there be any such (which for my part I do not believe), but also those who suspect it of others, will be involved in no small danger.

The priestly office is carried out on earth, but it belongs among heavenly institutions—and this is entirely fitting. For it was not a human being, nor an angel, nor an archangel, nor any other created power, but the Paraclete Himself who established this calling and persuaded human beings, while still living in the flesh, to represent the ministry of angels. Therefore, the consecrated priest must be as pure as if he were standing in the heavens themselves, in the midst of those powers. Truly, the things used before the dispensation of grace were fearful and filled with awe: the bells, the pomegranates, the stones on the breastplate and on the ephod, the girdle, the mitre, the long robe, the golden plate, the holy of holies, and the deep silence within. But if anyone examines the things that belong to the dispensation of grace, he will find that, though they seem small, they are fearful and full of awe, and that what was said about the law is also true in this case—that what was made glorious has no glory in comparison to the surpassing glory (2 Corinthians 3:10). When you see the Lord sacrificed and laid upon the altar, and the priest standing and praying over the victim, and all the worshippers stained with that precious blood, can you still think you are among ordinary people and standing on earth? Are you not instead immediately transported to heaven, casting out every fleshly thought from your soul, and with a disembodied spirit and pure reason contemplating the things that are in heaven? What a marvel! What love of God for humanity! He who sits on high with the Father is at that moment held in the hands of all and gives Himself to those who are willing to embrace and grasp Him. And all do this through the eyes of faith! Do these things seem to you worthy of contempt, or such that anyone could be arrogant toward them?

4. For the priestly office is indeed discharged on earth, but it ranks among heavenly ordinances; and very naturally so: for neither man, nor angel, nor archangel, nor any other created power, but the Paraclete Himself, instituted this vocation, and persuaded men while still abiding in the flesh to represent the ministry of angels. Wherefore the consecrated priest ought to be as pure as if he were standing in the heavens themselves in the midst of those powers. Fearful, indeed, and of most awful import, were the things which were used before the dispensation of grace, as the bells, the pomegranates, the stones on the breastplate and on the ephod, the girdle, the mitre, the long robe, the plate of gold, the holy of holies, the deep silence within. But if any one should examine the things which belong to the dispensation of grace, he will find that, small as they are, yet are they fearful and full of awe, and that what was spoken concerning the law is true in this case also, that what has been made glorious has no glory in this respect by reason of the glory which excels. 2 Corinthians 3:10 For when you see the Lord sacrificed, and laid upon the altar, and the priest standing and praying over the victim, and all the worshippers empurpled with that precious blood, can you then think that you are still among men, and standing upon the earth? Are you not, on the contrary, straightway translated to Heaven, and casting out every carnal thought from the soul, do you not with disembodied spirit and pure reason contemplate the things which are in Heaven? Oh! What a marvel! What love of God to man! He who sits on high with the Father is at that hour held in the hands of all, and gives Himself to those who are willing to embrace and grasp Him. And this all do through the eyes of faith! Do these things seem to you fit to be despised, or such as to make it possible for any one to be uplifted against them?

Would you also learn from another miracle the exceeding holiness of this office? Picture Elijah and the vast crowd standing around him, and the sacrifice laid upon the stone altar, and all the rest of the people hushed into a deep silence while the prophet alone offers up prayer: then the sudden rush of fire from heaven upon the sacrifice—these are marvelous things, filled with awe. Now then pass from this scene to the rites which are celebrated in the present day; they are not only marvelous to behold, but surpassing in awe. There stands the priest, not bringing down fire from heaven, but the Holy Spirit: and he makes prolonged supplication, not that some flame sent down from on high may consume the offerings, but that grace descending on the sacrifice may thereby enlighten the souls of all, and make them more brilliant than silver purified by fire. Who can despise this most awesome mystery, unless he is completely mad and senseless? Or do you not know that no human soul could have endured that fire in the sacrifice, but all would have been utterly consumed, had not the assistance of God's grace been great?

Would you also learn from another miracle the exceeding sanctity of this office? Picture Elijah and the vast multitude standing around him, and the sacrifice laid upon the altar of stones, and all the rest of the people hushed into a deep silence while the prophet alone offers up prayer: then the sudden rush of fire from Heaven upon the sacrifice:– these are marvellous things, charged with terror. Now then pass from this scene to the rites which are celebrated in the present day; they are not only marvellous to behold, but transcendent in terror. There stands the priest, not bringing down fire from Heaven, but the Holy Spirit: and he makes prolonged supplication, not that some flame sent down from on high may consume the offerings, but that grace descending on the sacrifice may thereby enlighten the souls of all, and render them more refulgent than silver purified by fire. Who can despise this most awful mystery, unless he is stark mad and senseless? Or do you not know that no human soul could have endured that fire in the sacrifice, but all would have been utterly consumed, had not the assistance of God's grace been great.

If anyone will consider what a great thing it is for a person, being human and clothed in flesh and blood, to be able to draw near to that blessed and pure nature, he will then clearly see what great honor the grace of the Spirit has granted to priests. Through their work these rites are celebrated, along with others no less important for our dignity and salvation. Those who live on earth and dwell here are entrusted with administering things that are in heaven, and have received an authority that God has not given to angels or archangels. This has not been said to them: "Whatsoever you shall bind on earth shall be bound in heaven, and whatsoever you shall loose on earth shall be loosed in heaven." Those who rule on earth do have authority to bind, but only the body, whereas this binding takes hold of the soul and reaches into the heavens. What priests do here below, God ratifies above, and the Master confirms the sentence of his servants. What else is this but complete heavenly authority that he has given them when he says, "Whose sins you remit they are remitted, and whose sins you retain they are retained"? What authority could be greater than this? The Father has committed all judgment to the Son, but I see it all placed into the hands of these men by the Son. They have been raised to this dignity as if they were already transported to heaven, had transcended human nature, and were freed from the passions to which we are subject. Moreover, if a king were to grant this honor to any of his subjects, authorizing him to cast into prison whom he pleased and to release them again, that person would become an object of envy and respect to everyone. But the one who has received from God an authority as much greater as heaven is more precious than earth and souls more precious than bodies seems to some to have received so small an honor that they can actually imagine that one of those entrusted with these things would despise the gift. Away with such madness! For it is transparent madness to despise so great a dignity, without which it is not possible to obtain either our own salvation or the good things that have been promised to us. If no one can enter the kingdom of heaven unless he is regenerate through water and the Spirit, and if the one who does not eat the flesh of the Lord and drink his blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands—I mean the hands of the priest—how will anyone without these be able to escape the fire of hell or to win those crowns that are reserved for the victorious?

5. For if any one will consider how great a thing it is for one, being a man, and compassed with flesh and blood, to be enabled to draw near to that blessed and pure nature, he will then clearly see what great honor the grace of the Spirit has vouchsafed to priests; since by their agency these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven, and have received an authority which God has not given to angels or archangels. For it has not been said to them, Whatsoever you shall bind on earth shall be bound in Heaven, and whatsoever you shall loose on earth shall be loosed in Heaven. Matthew 18:18 They who rule on earth have indeed authority to bind, but only the body: whereas this binding lays hold of the soul and penetrates the heavens; and what priests do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, Whose sins ye remit they are remitted, and whose sins ye retain they are retained? John 20:23 What authority could be greater than this? The Father has committed all judgment to the Son? John 5:22 But I see it all put into the hands of these men by the Son. For they have been conducted to this dignity as if they were already translated to Heaven, and had transcended human nature, and were released from the passions to which we are liable. Moreover, if a king should bestow this honor upon any of his subjects, authorizing him to cast into prison whom he pleased and to release them again, he becomes an object of envy and respect to all men; but he who has received from God an authority as much greater as heaven is more precious than earth, and souls more precious than bodies, seems to some to have received so small an honor that they are actually able to imagine that one of those who have been entrusted with these things will despise the gift. Away with such madness! For transparent madness it is to despise so great a dignity, without which it is not possible to obtain either our own salvation, or the good things which have been promised to us. For if no one can enter into the kingdom of Heaven except he be regenerate through water and the Spirit, and he who does not eat the flesh of the Lord and drink His blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will any one, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious?

These are the ones who are entrusted with the labor pains of spiritual birth and the new life that comes through baptism. Through them we put on Christ, are buried with the Son of God, and become members of that blessed Head. For this reason they deserve not only to be feared by us more than rulers and kings, but also to be honored more than parents. Our parents gave us birth through blood and physical desire, but priests are the means of our birth from God—that blessed rebirth which is true freedom and sonship according to grace. The Jewish priests had authority to release the body from leprosy, or rather not to release it but only to examine those who were already healed, and you know how eagerly people sought the office of priest at that time. But our priests have received authority to deal not with bodily leprosy but with spiritual uncleanness—not to pronounce it removed after examination, but actually and completely to take it away. Therefore those who despise these priests would be far more cursed than Dathan and his company, and deserve more severe punishment. For although Dathan's group laid claim to a dignity that did not belong to them, they nevertheless had an excellent opinion of it, which they demonstrated by their great eagerness in pursuing it. But these people, even though the priesthood has been better established and has received such great development, have shown an audacity that exceeds the others, though expressed in the opposite way. For there is not an equal amount of contempt involved in reaching for an honor that does not belong to you and in despising such great blessings—the latter far exceeds the former, as much as scorn differs from admiration. What soul then is so corrupt as to despise such great blessings? None at all, I would say, unless it were one under some demonic impulse. For I return once more to the point where I started: not only in the way of discipline but also in the way of blessing, God has given priests a power greater than that of our natural parents. The two differ as much as the present life and the life to come. For our natural parents give us life only for this world, but priests give us life for the world to come. Our natural parents cannot prevent death from claiming their children or ward off the attacks of disease, but priests have often saved a sick soul or one that was on the point of perishing, obtaining for some a lighter punishment and preventing others from falling altogether—not only by instruction and warning, but also by the help provided through prayers. For not only at the time of rebirth but afterward as well, they have authority to forgive sins. "Is any sick among you?" it is written, "let him call for the elders of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up; and if he have committed sins they shall be forgiven him." Again, our natural parents, if their children come into conflict with any people of high rank and great power in the world, are unable to help them. But priests have reconciled not rulers and kings, but God Himself when His wrath has often been provoked against them.

6. These verily are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head. Wherefore they might not only be more justly feared by us than rulers and kings, but also be more honored than parents; since these begot us of blood and the will of the flesh, but the others are the authors of our birth from God, even that blessed regeneration which is the true freedom and the sonship according to grace. The Jewish priests had authority to release the body from leprosy, or, rather, not to release it but only to examine those who were already released, and you know how much the office of priest was contended for at that time. But our priests have received authority to deal, not with bodily leprosy, but spiritual uncleanness — not to pronounce it removed after examination, but actually and absolutely to take it away. Wherefore they who despise these priests would be far more accursed than Dathan and his company, and deserve more severe punishment. For the latter, although they laid claim to the dignity which did not belong to them, nevertheless had an excellent opinion concerning it, and this they evinced by the great eagerness with which they pursued it; but these men, when the office has been better regulated, and has received so great a development, have displayed an audacity which exceeds that of the others, although manifested in a contrary way. For there is not an equal amount of contempt involved in aiming at an honor which does not pertain to one, and in despising such great advantages, but the latter exceeds the former as much as scorn differs from admiration. What soul then is so sordid as to despise such great advantages? None whatever, I should say, unless it were one subject to some demoniacal impulse. For I return once more to the point from which I started: not in the way of chastising only, but also in the way of benefiting, God has bestowed a power on priests greater than that of our natural parents. The two indeed differ as much as the present and the future life. For our natural parents generate us unto this life only, but the others unto that which is to come. And the former would not be able to avert death from their offspring, or to repel the assaults of disease; but these others have often saved a sick soul, or one which was on the point of perishing, procuring for some a milder chastisement, and preventing others from falling altogether, not only by instruction and admonition, but also by the assistance wrought through prayers. For not only at the time of regeneration, but afterwards also, they have authority to forgive sins. Is any sick among you? it is said, let him call for the elders of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up: and if he have committed sins they shall be forgiven him. James 5:14-15 Again: our natural parents, should their children come into conflict with any men of high rank and great power in the world, are unable to profit them: but priests have reconciled, not rulers and kings, but God Himself when His wrath has often been provoked against them.

Well! After all this, will anyone dare to accuse me of arrogance? For my part, after what has been said, I expect such godly fear will take hold of my listeners' souls that they will no longer condemn those who avoid this office as arrogant and reckless, but will instead condemn those who willingly step forward and eagerly seek this position for themselves. For if those who have been entrusted with governing cities have sometimes destroyed those cities and ruined themselves as well when they lacked wisdom and watchfulness, how much ability do you think a person needs—both from within himself and from above—to avoid sinning, when his task is to adorn the Bride of Christ?

Well! After this will any one venture to condemn me for arrogance? For my part, after what has been said, I imagine such religious fear will possess the souls of the hearers that they will no longer condemn those who avoid the office for arrogance and temerity, but rather those who voluntarily come forward and are eager to obtain this dignity for themselves. For if they who have been entrusted with the command of cities, should they chance to be wanting in discretion and vigilance, have sometimes destroyed the cities and ruined themselves in addition, how much power think you both in himself and from above must he need, to avoid sinning, whose business it is to beautify the Bride of Christ?

No one loved Christ more than Paul. No one showed greater zeal, and no one received more grace. Yet even after all these advantages, he still felt fear and trembling about his leadership and those under his care. He says, "I fear, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity which is in Christ." And again, "I was with you in fear and in much trembling." This was a man who had been caught up to the third heaven and made partaker of the unspeakable mysteries of God, and had endured as many deaths as he had lived days after becoming a believer. This was also a man who refused to use the authority Christ gave him, lest any of his converts should be offended. So if Paul, who went beyond God's commandments and never sought his own advantage but only that of those he governed, was always filled with fear when he considered the greatness of his leadership, what will our condition be? We often seek our own interests. We not only fail to go beyond Christ's commandments, but we often break them. Paul says, "Who is weak, and I am not weak? Who is offended and I burn not?" The priest ought to be like this, or rather, not just like this—for these are small things, practically nothing compared to what I'm about to say. And what is that? "I could wish that myself were accursed from Christ for my brethren, my kinsmen according to the flesh." If anyone can speak such words, if anyone has a soul capable of such a prayer, he might justly be blamed for running away. But if anyone lacks such excellence as much as I do, he deserves to be hated not if he avoids the office, but if he accepts it. Suppose the matter at hand were an appointment to a military position, and those with the right to confer the honor dragged forward a metalworker, a shoemaker, or some similar craftsman and put the army in his hands. I would not praise the poor man if he didn't run away and do everything in his power to avoid throwing himself into such obvious disaster. If it's enough simply to bear the title of pastor and take on the work carelessly, and there's no danger in this, then let anyone who wishes accuse me of vainglory. But if one who undertakes this responsibility must have much understanding, and before understanding, great grace from God, along with uprightness of conduct, purity of life, and superhuman virtue, do not deprive me of forgiveness if I am unwilling to perish needlessly and without cause.

7. No man loved Christ more than Paul: no man exhibited greater zeal, no man was counted worthy of more grace: nevertheless, after all these great advantages, he still has fears and tremblings concerning this government and those who were governed by him. I fear, he says, lest by any means, as the serpent beguiled Eve through his subtlety, so your minds should be corrupted from the simplicity which is in Christ. 2 Corinthians 11:3 And again, I was with you in fear and in much trembling; 1 Corinthians 2:3 and this was a man who had been caught up to the third Heaven, and made partaker of the unspeakable mysteries of God, 2 Corinthians 12:4 and had endured as many deaths as he had lived days after he became a believer — a man, moreover, who would not use the authority given him from Christ lest any of his converts should be offended. If, then, he who went beyond the ordinances of God, and nowhere sought his own advantage, but that of those whom he governed, was always so full of fear when he considered the greatness of his government, what shall our condition be who in many ways seek our own, who not only fail to go beyond the commandments of Christ, but for the most part transgress them? Who is weak, he says, and I am not weak? Who is offended and I burn not? 2 Corinthians 11:29 Such an one ought the priest to be, or, rather, not such only: for these are small things, and as nothing compared with what I am about to say. And what is this? I could wish, he says, that myself were accursed from Christ for my brethren, my kinsmen according to the flesh. Romans 9:3 If any one can utter such a speech, if any one has the soul which attains to such a prayer, he might justly be blamed if he took to flight: but if any one should lack such excellence as much as I do, he would deserve to be hated, not if he avoided the office, but if he accepted it. For if an election to a military dignity was the business in hand, and they who had the right of conferring the honor were to drag forward a brazier, or a shoemaker, or some such artisan, and entrust the army to his hands, I should not praise the wretched man if he did not take to flight, and do all in his power to avoid plunging into such manifest trouble. If, indeed, it be sufficient to bear the name of pastor, and to take the work in hand hap-hazard, and there be no danger in this, then let whoever pleases accuse me of vainglory; but if it behooves one who undertakes this care to have much understanding, and, before understanding, great grace from God, and uprightness of conduct, and purity of life and superhuman virtue, do not deprive me of forgiveness if I am unwilling to perish in vain without a cause.

Moreover, if someone in charge of a full-sized merchant ship, full of rowers and loaded with expensive cargo, were to put me at the helm and tell me to cross the Aegean or Tyrrhenian sea, I would refuse the proposal immediately. And if anyone asked me why, I would say: so that I would not sink the ship. Well, when the loss concerns material wealth and the danger extends only to bodily death, no one will blame those who exercise great caution. But when the shipwrecked are destined to fall, not into the ocean, but into the abyss of fire, and the death that awaits them is not the one that separates the soul from the body, but one that along with this sends it to eternal punishment, shall I face your anger and hatred because I did not plunge headlong into so great an evil?

Moreover, if any one in charge of a full-sized merchant ship, full of rowers, and laden with a costly freight, were to station me at the helm and bid me cross the Ægean or the Tyrrhene sea, I should recoil from the proposal at once: and if any one asked me why? I should say, Lest I should sink the ship. Well, where the loss concerns material wealth, and the danger extends only to bodily death, no one will blame those who exercise great prudence; but where the shipwrecked are destined to fall, not into the ocean, but into the abyss of fire, and the death which awaits them is not that which severs the soul from the body, but one which together with this dismisses it to eternal punishment, shall I incur your wrath and hate because I did not plunge headlong into so great an evil?

I beg and plead with you, do not do this. I know my own soul—how weak and small it is. I know how great this ministry is and how difficult the work is. The storms that trouble a priest's soul are more violent than the winds that stir up the sea.

8. Do not thus, I pray and beseech you. I know my own soul, how feeble and puny it is: I know the magnitude of this ministry, and the great difficulty of the work; for more stormy billows vex the soul of the priest than the gales which disturb the sea.

The first danger is the terrible rock of vainglory, more dangerous than the rock of the Sirens that storytellers describe in such amazing tales. Many people were able to sail past the Sirens and escape safely, but this rock is so dangerous to me that even now, when no necessity of any kind forces me toward that abyss, I cannot avoid the trap. If anyone were to give me this responsibility, it would be the same as tying my hands behind my back and handing me over to the wild beasts living on that rock to tear me apart day after day. Do you ask what those wild beasts are? They are anger, depression, envy, conflict, slander, accusations, lies, hypocrisy, scheming, rage against those who have done nothing wrong, delight at the improper actions of fellow ministers, grief at their success, love of praise, desire for honor (which above all else drives the human soul headlong to destruction), teachings designed to please people, servile flattery, disgraceful fawning, contempt for the poor, courting the rich, foolish and harmful honors, favors that bring danger to both those who give them and those who receive them, shameful fear fit only for the lowest slaves, the elimination of frank speech, great pretense of humility but the banishment of truth, the suppression of honest opinions and rebukes, or rather the excessive use of them against the poor, while against those who hold power no one dares to open his mouth.

9. And first of all is that most terrible rock of vainglory, more dangerous than that of the Sirens, of which the fable-mongers tell such marvellous tales: for many were able to sail past that and escape unscathed; but this is to me so dangerous that even now, when no necessity of any kind impels me into that abyss, I am unable to keep clear of the snare: but if any one were to commit this charge to me, it would be all the same as if he tied my hands behind my back, and delivered me to the wild beasts dwelling on that rock to rend me in pieces day by day. Do you ask what those wild beasts are? They are wrath, despondency, envy, strife, slanders, accusations, falsehood, hypocrisy, intrigues, anger against those who have done no harm, pleasure at the indecorous acts of fellow ministers, sorrow at their prosperity, love of praise, desire of honor (which indeed most of all drives the human soul headlong to perdition), doctrines devised to please, servile flatteries, ignoble fawning, contempt of the poor, paying court to the rich, senseless and mischievous honors, favors attended with danger both to those who offer and those who accept them, sordid fear suited only to the basest of slaves, the abolition of plain speaking, a great affectation of humility, but banishment of truth, the suppression of convictions and reproofs, or rather the excessive use of them against the poor, while against those who are invested with power no one dare open his lips.

For all these wild beasts, and more than these, are bred upon that rock of which I have spoken, and those whom they have once captured are inevitably dragged down into such a depth of servitude that even to please women they often do many things which are better left unmentioned. The divine law has indeed excluded women from the ministry, but they try to thrust themselves into it; and since they can accomplish nothing by themselves, they do everything through the agency of others. They have become invested with so much power that they can appoint or remove priests at their will. Things are in fact turned upside down, and the proverbial saying may be seen realized—the ruled lead the rulers. Would that it were men who do this instead of women, who have not received a commission to teach. Why do I say teach? For the blessed Paul did not allow them even to speak in the Church. But I have heard someone say that they have obtained such a large privilege of free speech as even to rebuke the prelates of the Churches and censure them more severely than masters do their own servants.

For all these wild beasts, and more than these, are bred upon that rock of which I have spoken, and those whom they have once captured are inevitably dragged down into such a depth of servitude that even to please women they often do many things which it is well not to mention. The divine law indeed has excluded women from the ministry, but they endeavor to thrust themselves into it; and since they can effect nothing of themselves, they do all through the agency of others; and they have become invested with so much power that they can appoint or eject priests at their will: things in fact are turned upside down, and the proverbial saying may be seen realized — The ruled lead the rulers: and would that it were men who do this instead of women, who have not received a commission to teach. Why do I say teach? For the blessed Paul did not suffer them even to speak in the Church. But I have heard some one say that they have obtained such a large privilege of free speech, as even to rebuke the prelates of the Churches, and censure them more severely than masters do their own domestics.

No one should think that I am making these charges against everyone. There are some—indeed many—who are above these entanglements and outnumber those who have been caught by them. Nor would I blame the priesthood itself for these evils. Far from it—such an idea would be madness. People with understanding do not say that the sword is to blame for murder, or wine for drunkenness, or strength for violence, or courage for recklessness. Instead, they blame those who misuse the gifts God has given them, and they punish them accordingly. In fact, the priesthood itself has every right to accuse us if we do not handle it properly. It is not the cause of the evils I have mentioned, but we are—we who, as far as we are able, have defiled it with so many pollutions by entrusting it to ordinary men who readily accept what is offered to them without first gaining knowledge of their own souls or considering the seriousness of the office. When these men enter the work, they are blinded by inexperience and overwhelm with countless evils the people committed to their care. This is the very thing that nearly happened in my case, had not God quickly delivered me from those dangers, mercifully sparing his Church and my own soul. For tell me, where do you think such great troubles in the Churches come from? I believe the only source is the thoughtless and random way in which prelates are chosen and appointed. The head ought to be the strongest part, so that it can regulate and control the harmful influences rising from the rest of the body below. But when the head happens to be weak in itself and unable to repel those destructive attacks, it becomes even weaker than it really is and ruins the rest of the body as well. To prevent this from happening to me, God kept me in the position of the feet, which was the rank originally assigned to me. There are many other qualities, Basil, besides those I have already mentioned, that the priest ought to have but which I do not possess. Above all, there is this one: his soul ought to be completely purged of any desire for the office. If he happens to have a natural inclination for this dignity, as soon as he attains it a stronger flame is kindled, and the man, being completely captivated, will endure countless evils to keep a secure hold on it—even resorting to flattery, submitting to something base and disgraceful, or spending large sums of money. I will not now speak of the murders with which some have filled the Churches, or the devastation they have brought upon cities while contending for this dignity, lest some people think what I say is unbelievable. But I believe one ought to exercise so much caution in this matter as to avoid the burden of the office, and when one has entered it, not to wait for the judgment of others if any fault is committed that warrants deposition, but to anticipate it by removing oneself from the dignity. For in this way one might probably obtain mercy from God. But to cling to it despite what is proper is to deprive oneself of all forgiveness, or rather to kindle the wrath of God by adding a second error more offensive than the first.

10. And let not any one suppose that I subject all to the aforesaid charges: for there are some, yea many, who are superior to these entanglements, and exceed in number those who have been caught by them. Nor would I indeed make the priesthood responsible for these evils: far be such madness from me. For men of understanding do not say that the sword is to blame for murder, nor wine for drunkenness, nor strength for outrage, nor courage for foolhardiness, but they lay the blame on those who make an improper use of the gifts which have been bestowed upon them by God, and punish them accordingly. Certainly, at least, the priesthood may justly accuse us if we do not rightly handle it. For it is not itself a cause of the evils already mentioned, but we, who as far as lies in our power have defiled it with so many pollutions, by entrusting it to commonplace men who readily accept what is offered them, without having first acquired a knowledge of their own souls, or considered the gravity of the office, and when they have entered on the work, being blinded by inexperience, overwhelm with innumerable evils the people who have been committed to their care. This is the very thing which was very nearly happening in my case, had not God speedily delivered me from those dangers, mercifully sparing his Church and my own soul. For, tell me, whence do you think such great troubles are generated in the Churches? I, for my part, believe the only source of them to be the inconsiderate and random way in which prelates are chosen and appointed. For the head ought to be the strongest part, that it may be able to regulate and control the evil exhalations which arise from the rest of the body below; but when it happens to be weak in itself, and unable to repel those pestiferous attacks, it becomes feebler itself than it really is, and ruins the rest of the body as well. And to prevent this now coming to pass, God kept me in the position of the feet, which was the rank originally assigned to me. For there are very many other qualities, Basil, besides those already mentioned, which the priest ought to have, but which I do not possess; and, above all, this one:– his soul ought to be thoroughly purged from any lust after the office: for if he happens to have a natural inclination for this dignity, as soon as he attains it a stronger flame is kindled, and the man being taken completely captive will endure innumerable evils in order to keep a secure hold upon it, even to the extent of using flattery, or submitting to something base and ignoble, or expending large sums of money. For I will not now speak of the murders with which some have filled the Churches, or the desolation which they have brought upon cities in contending for the dignity, lest some persons should think what I say incredible. But I am of opinion one ought to exercise so much caution in the matter, as to shun the burden of the office, and when one has entered upon it, not to wait for the judgment of others should any fault be committed which warrants deposition, but to anticipate it by ejecting oneself from the dignity; for thus one might probably win mercy for himself from God: but to cling to it in defiance of propriety is to deprive oneself of all forgiveness, or rather to kindle the wrath of God, by adding a second error more offensive than the first.

But no one will always endure the strain, for the eager desire for this honor is truly fearful. In saying this I am not disagreeing with the blessed Paul, but in complete harmony with his words. For what does he say? "If anyone desires the office of a bishop, he desires a good work." Now I have not said that it is a terrible thing to desire the work, but only the authority and power. I think one ought to expel this desire from the soul with all possible earnestness, not allowing it from the outset to be possessed by such a feeling, so that one may be able to do everything with freedom. For whoever does not desire to be seen possessing this authority does not fear being removed from it, and not fearing this will be able to do everything with the freedom that befits Christian people. But those who fear and tremble lest they be removed undergo a bitter slavery, filled with all kinds of evils, and are often compelled to offend against both God and man. Now the soul ought not to be affected in this way. But just as in warfare we see noble-spirited soldiers fight willingly and fall bravely, so those who have attained this stewardship should be content to be consecrated to the dignity or removed from it, as befits Christian people, knowing that removal of this kind brings no less reward than the discharge of the office. For when anyone suffers anything of this kind in order to avoid submitting to something unbecoming or unworthy of this dignity, he procures punishment for those who wrongfully remove him and a greater reward for himself. "Blessed are you," says our Lord, "when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice and be exceedingly glad, for great is your reward in Heaven." And this is indeed the case when anyone is expelled by those of his own rank either on account of envy, with a view to gaining favor with others, or through hatred, or from any other wrong motive. But when it is the lot of anyone to experience this treatment at the hand of opponents, I do not think a word is needed to prove what great gain they confer upon him by their wickedness.

11. But no one will always endure the strain; for fearful, truly fearful is the eager desire after this honor. And in saying this I am not in opposition to the blessed Paul, but in complete harmony with his words. For what says he? If any man desires the office of a bishop, he desires a good work. 1 Timothy 3:1 Now I have not said that it is a terrible thing to desire the work, but only the authority and power. And this desire I think one ought to expel from the soul with all possible earnestness, not permitting it at the outset to be possessed by such a feeling, so that one may be able to do everything with freedom. For he who does not desire to be exhibited in possession of this authority, does not fear to be deposed from it, and not fearing this will be able to do everything with the freedom which becomes Christian men: whereas they who fear and tremble lest they should be deposed undergo a bitter servitude, filled with all kinds of evils, and are often compelled to offend against both God and man. Now the soul ought not to be affected in this way; but as in warfare we see those soldiers who are noble-spirited fight willingly and fall bravely, so they who have attained to this stewardship should be contented to be consecrated to the dignity or removed from it, as becomes Christian men, knowing that deposition of this kind brings its reward no less than the discharge of the office. For when any one suffers anything of this kind, in order to avoid submitting to something which is unbecoming or unworthy of this dignity, he procures punishment for those who wrongfully depose him, and a greater reward for himself. Blessed, says our Lord, are you when men shall revile you and persecute you, and shall say all manner of evil against you falsely for my sake; rejoice and be exceeding glad, for great is your reward in Heaven. Matthew 5:1 And this, indeed, is the case when any one is expelled by those of his own rank either on account of envy, with a view to the favor of others, or through hatred, or from any other wrong motive: but when it is the lot of any one to experience this treatment at the hand of opponents, I do not think a word is needed to prove what great gain they confer upon him by their wickedness.

We need, then, to be watchful on all fronts and to search carefully lest any spark of this desire should be secretly smoldering somewhere. For it is much to be hoped that those who are originally free from this passion should also be able to avoid it when they have come into this office. But if anyone, before he obtains the honor, cherishes within himself this terrible and savage monster, it is impossible to say into what a furnace he will throw himself after he has attained it. Now I possessed this desire to a high degree (and do not suppose that I would ever tell you something untrue in speaking against myself), and this, combined with other reasons, alarmed me greatly and induced me to flee. For just as lovers of another person, as long as they are permitted to be near the objects of their affection, suffer more severe torment from their passion, but when they remove themselves as far as possible from those objects of desire, they drive away the frenzy, so it is when those who desire this dignity are near it—the evil becomes intolerable. But when they cease to hope for it, the desire is extinguished together with the expectation.

It behooves us, then, to be on the watch on all sides, and to make a careful search lest any spark of this desire should be secretly smouldering somewhere. For it is much to be wished that those who are originally free from this passion, should also be able to avoid it when they have lighted upon this office. But if any one, before he obtains the honor, cherishes in himself this terrible and savage monster, it is impossible to say into what a furnace he will fling himself after he has attained it. Now I possessed this desire in a high degree (and do not suppose that I would ever tell you what was untrue in self-disparagement): and this, combined with other reasons, alarmed me not a little, and induced me to take flight. For just as lovers of the human person, as long as they are permitted to be near the objects of their affection, suffer more severe torment from their passion, but when they remove as far as possible from these objects of desire, they drive away the frenzy: even so when those who desire this dignity are near it, the evil becomes intolerable: but when they cease to hope for it, the desire is extinguished together with the expectation.

This single reason, then, is no small matter. By itself it would have been enough to keep me away from this position. But as things stand, I must add another reason no less serious than the first. What is it? A priest ought to be clear-minded, sharp in judgment, and equipped with countless eyes looking in every direction, since he does not live for himself alone but for such a great multitude. But that I am sluggish and lazy, scarcely able to work out my own salvation—even you yourself would admit this, you who out of love for me are especially eager to hide my faults. Do not talk to me in this matter about fasting, keeping vigil, sleeping on the ground, or other harsh bodily disciplines. You know how lacking I am in these things. And even if I had practiced them carefully, they could not, given my present sluggishness, have been of any use to me for this office of authority. Such things might be of great benefit to a man shut up in a cell and concerned only with his own affairs. But when a man is divided among such a great multitude and enters separately into the private concerns of those under his care, what real help can be given for their improvement unless he possesses a strong and exceptionally vigorous character?

12. This single motive then is no slight one: and even taken by itself it would have sufficed to deter me from this dignity: but, as it is, another must be added not less than the former. And what is this? A priest ought to be sober minded, and penetrating in discernment, and possessed of innumerable eyes in every direction, as one who lives not for himself alone but for so great a multitude. But that I am sluggish and slack, and scarcely able to bring about my own salvation, even you yourself would admit, who out of love to me art especially eager to conceal my faults. Talk not to me in this connection of fasting, and watching, or sleeping on the ground, and other hard discipline of the body: for you know how defective I am in these matters: and even if they had been carefully practised by me they could not with my present sluggishness have been of any service to me with a view to this post of authority. Such things might be of great service to a man who was shut up in a cell, and caring only for his own concerns: but when a man is divided among so great a multitude, and enters separately into the private cares of those who are under his direction, what appreciable help can be given to their improvement unless he possesses a robust and exceedingly vigorous character?

Don't be surprised if, along with this kind of endurance, I look for another test of strength in the soul. We see that for many people—especially those who are naturally tough or who have been raised this way from childhood, and for many others as well—it's not particularly difficult to be indifferent to food and drink and a soft bed. Physical discipline and habit soften the harshness of these difficult practices. But insult, abuse, coarse language, and mockery from inferiors—whether spoken out of malice or with some justification—and criticism that is pointless and idle, spoken by both rulers and the ruled: this is what few can endure, in fact only one or two here and there. You can see men who are strong in the former practices completely undone by these things, becoming more furious than the most savage beasts. Now we should especially exclude such men from the priesthood. For if a bishop didn't avoid food or went without shoes, no harm would come to the common interests of the Church. But a furious temper causes great disasters both to the person who has it and to his neighbors. And there is no divine threat against those who fail to do the things I mentioned earlier, but hell and hellfire are threatened against those who are angry without a cause. As then the lover of vainglory, when he takes on the government of many people, supplies additional fuel to the fire, so he who by himself or in the company of a few is unable to control his anger but is readily carried away by it—should he be entrusted with the direction of a whole multitude—would be like some wild beast goaded on all sides by countless tormentors, never able to live in tranquility himself, and would cause incalculable harm to those who have been committed to his charge.

13. And do not be surprised if, in connection with such endurance, I seek another test of fortitude in the soul. For to be indifferent to food and drink and a soft bed, we see is to many no hard task, especially at least to such as are of a rough habit of life and have been brought up in this way from early youth, and to many others also; bodily discipline and custom softening the severity of these laborious practices: but insult, and abuse, and coarse language, and gibes from inferiors, whether wantonly or justly uttered, and rebukes vainly and idly spoken both by rulers and the ruled — this is what few can bear, in fact only one or two here and there; and one may see men, who are strong in the former exercises, so completely upset by these things, as to become more furious than the most savage beasts. Now such men especially we should exclude from the precincts of the priesthood. For if a prelate did not loathe food, or go barefoot, no harm would be done to the common interests of the Church; but a furious temper causes great disasters both to him who possesses it, and to his neighbours. And there is no divine threat against those who fail to do the things referred to, but hell and hell-fire are threatened against those who are angry without a cause. Matthew 5:22 As then the lover of vainglory, when he takes upon him the government of numbers, supplies additional fuel to the fire, so he who by himself, or in the company of a few, is unable to control his anger, but readily carried away by it, should he be entrusted with the direction of a whole multitude, like some wild beast goaded on all sides by countless tormentors, would never be able to live in tranquillity himself, and would cause incalculable mischief to those who have been committed to his charge.

Nothing clouds the purity of reason and the clarity of mental vision as much as undisciplined anger rushing along with violent force. For anger, as someone says, destroys even the prudent. When the soul's eye is darkened as if in a nighttime battle, it cannot distinguish friends from enemies or what is honorable from what is unworthy, but treats them all the same way. It will even readily endure harm in order to satisfy the soul's pleasure. For the fire of anger is a kind of pleasure and tyrannizes over the soul more harshly than pleasure itself, completely upsetting its healthy order. It easily drives people to arrogance, inappropriate hostilities, and irrational hatred, and continually makes them ready to commit reckless and empty offenses. It forces them to say and do many other such things, as the soul is swept along by the rush of passion and has nothing to grip onto so it can resist such a powerful impulse.

14. For nothing clouds the purity of the reason, and the perspicuity of the mental vision so much as undisciplined wrath, rushing along with violent impetuosity. For wrath, says one, destroys even the prudent. For the eye of the soul being darkened as in some nocturnal battle is not able to distinguish friends from foes, nor the honorable from the unworthy, but handles them all in turn in the same way; even if some harm must be suffered, readily enduring everything, in order to satisfy the pleasure of the soul. For the fire of wrath is a kind of pleasure, and tyrannizes over the soul more harshly than pleasure, completely upsetting its healthy organization. For it easily impels men to arrogance, and unseasonable enmities, and unreasonable hatred, and it continually makes them ready to commit wanton and vain offenses; and forces them to say and do many other things of that kind, the soul being swept along by the rush of passion, and having nothing on which to fasten its strength and resist so great an impulse.

Basil: I will not put up with this false modesty of yours any longer, for who does not know how far you are from this weakness?

Basil: I will not endure this irony of yours any longer: for who knows not how far removed you are from this infirmity?

Why then, my good friend, do you want to bring me close to the fire and provoke the wild beast when he is calm? Don't you realize that I have reached this condition not through any natural virtue, but through my love of solitude? When someone with my disposition stays content by himself, or only spends time with one or two friends, he can escape the fire that comes from this passion. But if he plunges into the abyss of all these responsibilities, he cannot. Then he drags not only himself but many others with him to the edge of destruction, and makes them less concerned about showing gentleness. The mass of people under authority generally look at the behavior of their leaders as a kind of model and pattern themselves after them. How could anyone stop their fury when he himself is swelling with rage? Who among the crowd would immediately want to become moderate when he sees his leader is irritable? It is completely impossible for the faults of priests to be hidden—even minor ones quickly become obvious. An athlete who stays at home and fights with no one can hide his weakness, even if it is very great. But when he strips for the contest, he is easily exposed. In the same way, for some who live this private and inactive life, their isolation serves as a veil to hide their faults. But when they are brought into public, they are forced to remove this cloak of seclusion and lay bare their souls to everyone through their visible actions. Just as their good deeds benefit many by provoking them to equal zeal, so their shortcomings make people more indifferent to practicing virtue and encourage them toward laziness in striving for what is excellent. Therefore his soul ought to shine with beauty on every side, so it can gladden and enlighten the souls of those who see it. The faults of ordinary people, being committed as it were in the dark, ruin only those who practice them. But the errors of someone in a prominent position, known to many, inflict a common injury on everyone, making those who have fallen more lazy in their efforts for good and driving to despair those who want to be careful. And apart from these things, the faults of insignificant people, even if they are exposed, cause no real injury to anyone. But those who occupy the highest seat of honor are in the first place clearly visible to all, and if they err in the smallest matters, these trifles seem great to others. Everyone measures the sin not by the size of the offense, but by the rank of the offender. Thus the priest ought to be protected on all sides by a kind of adamantine armor, by intense earnestness and constant watchfulness over his way of life, lest someone discovering an exposed and unguarded spot should inflict a deadly wound. For all who surround him are ready to strike and overthrow him—not only enemies and adversaries, but many even of those who claim to be friends.

Chrysostom: Why then, my good friend, do you wish to bring me near the pyre, and to provoke the wild beast when he is tranquil? Are you not aware that I have achieved this condition, not by any innate virtue, but by my love of retirement? And that when one who is so constituted remains contented by himself, or only associates with one or two friends, he is able to escape the fire which arises from this passion, but not if he has plunged into the abyss of all these cares? For then he drags not only himself but many others with him to the brink of destruction, and renders them more indifferent to all consideration for mildness. For the mass of people under government are generally inclined to regard the manners of those who govern as a kind of model type, and to assimilate themselves to them. How then could any one put a stop to their fury when he is swelling himself with rage? And who among the multitude would straightway desire to become moderate when he sees the ruler irritable? For it is quite impossible for the defects of priests to be concealed, but even trifling ones speedily become manifest. So an athlete, as long as he remains at home, and contends with no one, can dissemble his weakness even if it be very great, but when he strips for the contest he is easily detected. And thus for some who live this private and inactive life, their isolation serves as a veil to hide their defects; but when they have been brought into public they are compelled to divest themselves of this mantle of seclusion, and to lay bare their souls to all through their visible movements. As therefore their right deeds profit many, by provoking them to equal zeal, so their shortcomings make men more indifferent to the practice of virtue, and encourage them to indolence in their endeavours after what is excellent. Wherefore his soul ought to gleam with beauty on every side, that it may be able to gladden and to enlighten the souls of those who behold it. For the faults of ordinary men, being committed as it were in the dark, ruin only those who practise them: but the errors of a man in a conspicuous position, and known to many, inflicts a common injury upon all, rendering those who have fallen more supine in their efforts for good, and driving to desperation those who wish to take heed to themselves. And apart from these things, the faults of insignificant men, even if they are exposed, inflict no injury worth speaking of upon any one: but they who occupy the highest seat of honor are in the first place plainly visible to all, and if they err in the smallest matters these trifles seem great to others: for all men measure the sin, not by the magnitude of the offense, but by the rank of the offender. Thus the priest ought to be protected on all sides by a kind of adamantine armour, by intense earnestness, and perpetual watchfulness concerning his manner of life, lest some one discovering an exposed and neglected spot should inflict a deadly wound: for all who surround him are ready to smite and overthrow him: not enemies only and adversaries, but many even of those who profess friendship.

The souls of men chosen for the priesthood, then, ought to be equipped with the same kind of power that the grace of God gave to the bodies of those saints who were thrown into the Babylonian furnace. Wood and pitch and tow are not the fuel of this fire, but things far more terrible. For it is not a material fire they face, but the all-consuming flame of envy that surrounds them, rising up on every side, attacking them and testing their life far more severely than that fire tested the bodies of those young men. Whenever it finds even the smallest trace of stubble, it quickly seizes upon it. This weak part it completely destroys, but all the rest of the structure, even if it shines brighter than the sun's rays, is scorched and blackened by the smoke. For as long as the priest's life is well ordered in every respect, it cannot be harmed by plots. But if he happens to overlook some small thing, as is natural for a human being crossing the treacherous ocean of this life, none of his other good deeds helps him escape the mouths of his accusers. That one little mistake overshadows everything else. And everyone is ready to judge the priest as if he were not clothed with flesh or did not inherit human nature, but were like an angel, free from every kind of weakness. And just as everyone fears and flatters a tyrant as long as he is strong, because they cannot overthrow him, but when they see his affairs going badly, those who were lately his friends abandon their pretended respect and suddenly become his enemies and opponents, discovering all his weak points, attacking him, and removing him from power—so it is also with priests. Those who honored him and courted his favor a short time before, while he was strong, as soon as they find some little handle, eagerly prepare to remove him—not merely as a tyrant, but as something far more dreadful than that. And just as the tyrant fears his bodyguards, so the priest dreads most of all his neighbors and fellow ministers. For no one else covets his position so much or knows his affairs so well as these. And if anything happens, being close at hand, they notice it before others, and even if they slander him, they can easily be believed, and by exaggerating trifles, they take their victim captive. For the apostolic saying is reversed: whether one member suffers, all the members suffer with it, or one member is honored, all the members rejoice with it—unless a man is able by his great discretion to stand his ground against everything.

The souls therefore of men elected to the priesthood ought to be endued with such power as the grace of God bestowed on the bodies of those saints who were cast into the Babylonian furnace. Daniel 3 Faggot and pitch and tow are not the fuel of this fire, but things far more dreadful: for it is no material fire to which they are subjected, but the all-devouring flame of envy encompasses them, rising up on every side, and assailing them, and putting their life to a more searching test than the fire then was to the bodies of those young men. When then it finds a little trace of stubble, it speedily fastens upon it; and this unsound part it entirely consumes, but all the rest of the fabric, even if it be brighter than the sunbeams, is scorched and blackened by the smoke. For as long as the life of the priest is well regulated in every direction, it is invulnerable to plots; but if he happens to overlook some trifle, as is natural in a human being, traversing the treacherous ocean of this life, none of his other good deeds are of any avail in enabling him to escape the mouths of his accusers; but that little blunder overshadows all the rest. And all men are ready to pass judgment on the priest as if he was not a being clothed with flesh, or one who inherited a human nature, but like an angel, and emancipated from every species of infirmity. And just as all men fear and flatter a tyrant as long as he is strong, because they cannot put him down, but when they see his affairs going adversely, those who were his friends a short time before abandon their hypocritical respect, and suddenly become his enemies and antagonists, and having discovered all his weak points, make an attack upon him, and depose him from the government; so is it also in the case of priests. Those who honored him and paid court to him a short time before, while he was strong, as soon as they have found some little handle eagerly prepare to depose him, not as a tyrant only, but something far more dreadful than that. And as the tyrant fears his body guards, so also does the priest dread most of all his neighbours and fellow-ministers. For no others covet his dignity so much, or know his affairs so well as these; and if anything occurs, being near at hand, they perceive it before others, and even if they slander him, can easily command belief, and, by magnifying trifles, take their victim captive. For the apostolic saying is reversed, whether one member suffer, all the members suffer with it; or one member be honored, all the members rejoice with it; 1 Corinthians 12:26 unless indeed a man should be able by his great discretion to stand his ground against everything.

Are you really planning to send me out into such a great war? And did you think my soul would be equal to a contest so varied in character and form? Where did you learn this, and from whom? If God revealed this to you, show me the oracle, and I will obey. But if you cannot, and you're forming your judgment based only on human opinion, please free yourself from this delusion. For in matters concerning my own affairs, it is fairer to trust me than others, since no one knows the things of a person except the spirit of that person which is in him. I trust I have now convinced you through these remarks, if not before, that I would have made myself and those who chose me look ridiculous had I accepted this office, and I would have returned to this way of life in which I now am, but with great loss. For it is not only malice, but something much stronger—the lust for this dignity—that usually arms many people against whoever holds it. And just as greedy children are burdened by the old age of their parents, so some of these people, when they see the priestly office held by anyone for an extended time—since it would be wicked to destroy him—hurry to depose him from it, all of them desiring to take his place, and each one expecting that the dignity will be transferred to himself.

Are you then for sending me forth into so great a warfare? And did you think that my soul would be equal to a contest so various in character and shape? Whence did you learn this, and from whom? If God certified this to you, show me the oracle, and I obey; but if you cannot, and form your judgment from human opinion only, please to set yourself free from this delusion. For in what concerns my own affairs it is fairer to trust me than others; inasmuch as no man knows the things of a man, save the spirit of man which is in him. 1 Corinthians 2:11 That I should have made myself and my electors ridiculous, had I accepted this office, and should with great loss have returned to this condition of life in which I now am, I trust I have now convinced you by these remarks, if not before. For not malice only, but something much stronger — the lust after this dignity — is wont to arm many against one who possesses it. And just as avaricious children are oppressed by the old age of their parents, so some of these, when they see the priestly office held by any one for a protracted time — since it would be wickedness to destroy him — hasten to depose him from it, being all desirous to take his place, and each expecting that the dignity will be transferred to himself.

Would you like me to show you yet another aspect of this struggle, filled with countless dangers? Come, then, and look at the public festivals when elections to church offices are usually held, and you will see the priest attacked with accusations as numerous as the people he governs. For all who have the privilege of conferring the honor are divided into many factions, and you can never find the council of elders in agreement with each other or about the man who has won the position of leadership. Each stands apart from the others, one preferring this person, another that. The reason is that they do not all look to the one thing that ought to be the only consideration: excellence of character. Instead, other qualifications are put forward as recommending someone for this honor. For instance, of one it is said, let him be elected because he belongs to a distinguished family; of another, because he is very wealthy and would not need to be supported from the Church's revenues; of a third, because he has come over from the enemy's camp. One is eager to give preference to a man who is on friendly terms with himself, another to the man who is related to him by birth, a third to the flatterer, but no one will look to the man who is truly qualified or examine his character. Now I am so far from thinking these things are reliable measures of a man's fitness for the priesthood that even if someone displayed great piety, which is no small help in carrying out that office, I would not dare to approve him on that basis alone, unless he also combined good abilities with his piety. For I know many men who have practiced constant self-discipline and worn themselves out with fasting, who, as long as they were allowed to be alone and attend to their own affairs, were acceptable to God and day by day made considerable progress in this kind of learning. But as soon as they entered public life and were required to correct the ignorance of the multitude, some of them proved from the beginning incompetent for so great a task, and others, when forced to continue in it, abandoned their former strict way of living, and thus inflicted great harm on themselves without benefiting others at all. And if someone spent his entire time in the lowest rank of ministry and reached extreme old age, I would not, merely out of respect for his years, promote him to the higher office. For what if, after reaching that stage of life, he should still remain unfit for the office? And I say this now, not because I wish to dishonor gray hair, nor because I am laying down a law absolutely excluding from this authority those who come from the monastic circle (for there are many instances of those who came from that group who have distinguished themselves brilliantly in this office). But the point I am eager to prove is that if neither piety by itself nor advanced age would be enough to show that a man who obtained the priesthood truly deserved it, the reasons mentioned earlier would hardly accomplish this. There are also men who put forward other pretexts even more absurd. For some are enrolled in the clergy so that they may not join the opposition, and others because of their evil disposition, lest they should do great harm if they are passed over. Could anything be more contrary to proper order than this? That bad men, burdened with wickedness, should be courted for the very things for which they ought to be punished, and ascend to the priestly office because of things for which they ought to be barred from the very threshold of the Church. Tell me, then, shall we look any further for the cause of God's anger, when we allow things so holy and awesome to be defiled by men who are either wicked or worthless? For when some men are entrusted with the administration of things that are not at all suitable to them, and others with things that exceed their natural capacity, they make the condition of the Church like that of Euripus.

15. Would you like me to show you yet another phase of this strife, charged with innumerable dangers? Come, then, and take a peep at the public festivals when it is generally the custom for elections to be made to ecclesiastical dignities, and you will then see the priest assailed with accusations as numerous as the people whom he rules. For all who have the privilege of conferring the honor are then split into many parties; and one can never find the council of elders of one mind with each other, or about the man who has won the prelacy; but each stands apart from the others, one preferring this man, another that. Now the reason is that they do not all look to one thing, which ought to be the only object kept in view, the excellence of the character; but other qualifications are alleged as recommending to this honor; for instance, of one it is said, let him be elected because he belongs to an illustrious family, of another because he is possessed of great wealth, and would not need to be supported out of the revenues of the Church, of a third because he has come over from the camp of the adversary; one is eager to give the preference to a man who is on terms of intimacy with himself, another to the man who is related to him by birth, a third to the flatterer, but no one will look to the man who is really qualified, or make some test of his character. Now I am so far from thinking these things trustworthy criteria of a man's fitness for the priesthood, that even if any one manifested great piety, which is no small help in the discharge of that office, I should not venture to approve him on that account alone, unless he happened to combine good abilities with his piety. For I know many men who have exercised perpetual restraint upon themselves, and consumed themselves with fastings, who, as long as they were suffered to be alone, and attend to their own concerns, have been acceptable to God, and day by day have made no small addition to this kind of learning; but as soon as they entered public life, and were compelled to correct the ignorance of the multitude, have, some of them, proved from the outset incompetent for so great a task, and others when forced to persevere in it, have abandoned their former strict way of living, and thus inflicted great injury on themselves without profiting others at all. And if any one spent his whole time in the lowest rank of the ministry, and reached extreme old age, I would not, merely out of reverence for his years, promote him to the higher dignity; for what if, after arriving at that time of life, he should still remain unfit for the office? And I say this now, not as wishing to dishonor the grey head, nor as laying down a law absolutely to exclude from this authority those who come from the monastic circle (for there are instances of many who issued from that body, having shone conspicuously in this dignity); but the point which I am anxious to prove is, that if neither piety of itself, nor advanced age, would suffice to show that a man who had obtained the priesthood really deserved it, the reasons formerly alleged would scarcely effect this. There are also men who bring forward other pretexts yet more absurd; for some are enrolled in the ranks of the clergy, that they may not range themselves among opponents, and others on account of their evil disposition, lest they should do great mischief if they are overlooked. Could anything be more contrary to right rule than this? That bad men, laden with iniquity, should be courted on account of those things for which they ought to be punished, and ascend to the priestly dignity on account of things for which they ought to be debarred from the very threshold of the Church. Tell me, then, shall we seek any further the cause of God's wrath, when we expose things so holy and awful to be defiled by men who are either wicked or worthless? For when some men are entrusted with the administration of things which are not at all suitable to them, and others of things which exceed their natural power, they make the condition of the Church like that of Euripus.

Now I used to make fun of secular rulers because when distributing their honors they are not guided by considerations of moral excellence, but by wealth, seniority, and human social standing. But when I heard that this kind of foolishness had forced its way into our affairs as well, I no longer regarded their conduct as so terrible. For what wonder is it that worldly people, who love the praise of the crowd and do everything for the sake of profit, should commit these sins, when those who claim at least to be free from all these influences are no better than they are? Although they are engaged in a contest for heavenly things, they act as if the question being decided concerns acres of land or something else of that kind. For they take ordinary men on a whim and set them to preside over those things for the sake of which the only begotten Son of God did not refuse to empty Himself of His glory and become man, and take the form of a servant, and be spat upon, and struck, and die a shameful death in the flesh. Nor do they stop even here, but add to these offenses others still more monstrous. For not only do they elect unworthy men, but they actually expel those who are well qualified. As if it were necessary to destroy the safety of the Church on both sides, or as if the former provocation were not sufficient to kindle the wrath of God, they have devised yet another no less destructive. For I consider it as wicked to expel useful men as to force in useless ones. And this in fact takes place, so that the flock of Christ is unable to find consolation in any direction or breathe freely. Now do not such deeds deserve to be punished by ten thousand thunderbolts and a hell-fire hotter than that with which we are threatened in Holy Scripture? Yet these monstrous evils are tolerated by Him who does not will the death of a sinner, that he may be converted and live. And how can one sufficiently marvel at His lovingkindness and be amazed at His mercy? Those who belong to Christ destroy the property of Christ more than enemies and adversaries do, yet the good Lord still deals gently with them and calls them to repentance. Glory be to You, O Lord! Glory to You! How vast is the depth of Your lovingkindness! How great the riches of Your forbearance! Men who on account of Your name have risen from insignificance and obscurity to positions of honor and distinction use the honor they enjoy against Him who has given it. They commit deeds of outrageous audacity and insult holy things, rejecting and expelling men of zeal so that the wicked may ruin everything at their pleasure in complete security and with the utmost fearlessness. And if you would know the causes of this dreadful evil, you will find that they are similar to those that were mentioned before. For they have one root and mother, so to speak—namely, envy—but this is manifested in several different forms. For we are told that one is to be struck from the list of candidates because he is young, another because he does not know how to flatter, a third because he has offended such and such a person, a fourth lest such and such a man should be pained at seeing one whom he has put forward rejected and this man elected, a fifth because he is kind and gentle, a sixth because he is formidable to the sinful, a seventh for some other similar reason. For they are never at a loss to find as many pretexts as they want, and can even make the abundance of a man's wealth an objection when they have no other. Indeed they would be capable of discovering as many other reasons as they wish why a man ought not to be brought suddenly to this honor but gently and gradually. And here I should like to ask the question, What then is the prelate to do who has to contend with such blasts? How shall he hold his ground against such waves? How shall he repel all these assaults?

Now formerly I used to deride secular rulers, because in the distribution of their honors they are not guided by considerations of moral excellence, but of wealth, and seniority, and human distinction; but when I heard that this kind of folly had forced its way into our affairs also, I no longer regarded their conduct as so atrocious. For what wonder is it that worldly men, who love the praise of the multitude, and do everything for the sake of gain, should commit these sins, when those who affect at least to be free from all these influences are in no wise better disposed than they, but although engaged in a contest for heavenly things, act as if the question submitted for decision was one which concerned acres of land, or something else of that kind? For they take commonplace men off-hand, and set them to preside over those things, for the sake of which the only begotten Son of God did not refuse to empty Himself of His glory and become man, and take the form of a servant, and be spat upon, and buffeted, and die a death of reproach in the flesh. Nor do they stop even here, but add to these offenses others still more monstrous; for not only do they elect unworthy men, but actually expel those who are well qualified. As if it were necessary to ruin the safety of the Church on both sides, or as if the former provocation were not sufficient to kindle the wrath of God, they have contrived yet another not less pernicious. For I consider it as atrocious to expel the useful men as to force in the useless. And this in fact takes place, so that the flock of Christ is unable to find consolation in any direction, or draw its breath freely. Now do not such deeds deserve to be punished by ten thousand thunder-bolts, and a hell-fire hotter than that with which we are threatened [in Holy Scripture]? Yet these monstrous evils are borne with by Him who wills not the death of a sinner, that he may be converted and live. And how can one sufficiently marvel at His lovingkindness, and be amazed at His mercy? They who belong to Christ destroy the property of Christ more than enemies and adversaries, yet the good Lord still deals gently with them, and calls them to repentance. Glory be to You, O Lord! Glory to You! How vast is the depth of Your lovingkindness! How great the riches of Your forbearance! Men who on account of Your name have risen from insignificance and obscurity to positions of honor and distinction, use the honor they enjoy against Him who has bestowed it, do deeds of outrageous audacity, and insult holy things, rejecting and expelling men of zeal in order that the wicked may ruin everything at their pleasure in much security, and with the utmost fearlessness. And if you would know the causes of this dreadful evil, you will find that they are similar to those which were mentioned before; for they have one root and mother, so to say — namely, envy; but this is manifested in several different forms. For one we are told is to be struck out of the list of candidates, because he is young; another because he does not know how to flatter; a third because he has offended such and such a person; a fourth lest such and such a man should be pained at seeing one whom he has presented rejected, and this man elected; a fifth because he is kind and gentle; a sixth because he is formidable to the sinful; a seventh for some other like reason; for they are at no loss to find as many pretexts as they want, and can even make the abundance of a man's wealth an objection when they have no other. Indeed they would be capable of discovering other reasons, as many as they wish, why a man ought not to be brought suddenly to this honor, but gently and gradually. And here I should like to ask the question, What, then, is the prelate to do, who has to contend with such blasts? How shall he hold his ground against such billows? How shall he repel all these assaults?

For if he manages the business according to upright principles, all those who are enemies and adversaries both to him and to the candidates do everything with an eye to causing conflict, provoking daily strife and heaping endless scorn upon the candidates, until they have either gotten them struck off the list or introduced their own favorites. In fact, it is just as if some ship's pilot had pirates sailing with him on his vessel, constantly plotting every hour against him and the sailors and marines. And if he should choose to curry favor with such men rather than secure his own salvation, accepting unworthy candidates, he will have God as his enemy in their place—and what could be more dreadful than that? And yet his relations with them will be more difficult than before, since they will all join forces with each other and thereby become more powerful than they were. For just as when fierce winds blowing from opposite directions clash with one another, the ocean, previously calm, suddenly becomes violent and raises its crested waves, destroying those who are sailing on it, so also when the Church has admitted corrupt men, its once peaceful surface is covered with rough surf and strewn with shipwrecks.

For if he manages the business upon upright principles, all those who are enemies and adversaries both to him and to the candidates do everything with a view to contention, provoking daily strife, and heaping infinite scorn upon the candidates, until they have got them struck off the list, or have introduced their own favorites. In fact it is just as if some pilot had pirates sailing with him in his ship, perpetually plotting every hour against him, and the sailors, and marines. And if he should prefer favor with such men to his own salvation, accepting unworthy candidates, he will have God for his enemy in their stead; and what could be more dreadful than that? And yet his relations with them will be more embarrassing than formerly, as they will all combine with each other, and thereby become more powerful than before. For as when fierce winds coming from opposite directions clash with one another, the ocean, hitherto calm, becomes suddenly furious and raises its crested waves, destroying those who are sailing over it, so also when the Church has admitted corrupt men, its once tranquil surface is covered with rough surf and strewn with shipwrecks.

Consider, then, what kind of person someone must be to withstand such a storm and skillfully manage such great obstacles to the common good. He must be dignified yet free from arrogance, formidable yet kind, able to command yet sociable, impartial yet courteous, humble yet not servile, strong yet gentle, so that he can successfully contend against all these difficulties. He must bring forward with great authority the person who is properly qualified for the office, even if everyone opposes him, and with the same authority reject the person who is not qualified, even if everyone conspires in his favor. He must keep one aim only in view: the building up of the Church, motivated neither by enmity nor favor. Now do you think I acted reasonably in declining the ministry of this office? But I have not yet gone through all my reasons with you, for I still have others to mention. Do not grow impatient with listening to a friendly and sincere man who wishes to clear himself from your accusations, for these statements are not only useful for the defense you must make on my behalf, but they will also prove very helpful for the proper administration of the office. For someone who is going to enter upon this way of life must investigate all matters thoroughly before he undertakes the ministry. Why, you ask? Because someone who knows all things clearly will have this advantage, if no other: he will not feel surprised when these things happen to him. Would you like me, then, to address first the question of supervising widows, or the care of virgins, or the difficulty of the judicial function? For in each of these cases there is a different kind of anxiety, and the fear is greater than the anxiety.

16. Consider, then, what kind of man he ought to be who is to hold out against such a tempest, and to manage skillfully such great hindrances to the common welfare; for he ought to be dignified yet free from arrogance, formidable yet kind, apt to command yet sociable, impartial yet courteous, humble yet not servile, strong yet gentle, in order that he may contend successfully against all these difficulties. And he ought to bring forward with great authority the man who is properly qualified for the office, even if all should oppose him, and with the same authority to reject the man who is not so qualified, even if all should conspire in his favor, and to keep one aim only in view, the building up of the Church, in nothing actuated either by enmity or favor. Well, do you now think that I acted reasonably in declining the ministry of this office? But I have not even yet gone through all my reasons with you; for I have some others still to mention. And do not grow impatient of listening to a friendly and sincere man, who wishes to clear himself from your accusations; for these statements are not only serviceable for the defense which you have to make on my behalf, but they will also prove of no small help for the due administration of the office. For it is necessary for one who is going to enter upon this path of life to investigate all matters thoroughly well, before he sets his hand to the ministry. Do you ask why? Because one who knows all things clearly will have this advantage, if no other, that he will not feel strange when these things befall him. Would you like me then to approach the question of superintending widows, first of all, or of the care of virgins, or the difficulty of the judicial function. For in each of these cases there is a different kind of anxiety, and the fear is greater than the anxiety.

Now in the first place, to start with what seems to be the simpler matter, the care of widows appears to cause concern for those who look after them only in terms of financial expense. But this is not the case, and here too careful examination is needed when they are to be enrolled, for endless harm has been caused by putting them on the list without proper discernment. They have destroyed households, broken up marriages, and have often been caught stealing and pilfering and committing disgraceful acts of that kind. Now supporting such women from the Church's funds provokes punishment from God and severe condemnation among people, and weakens the enthusiasm of those who want to do good. For who would ever choose to spend the wealth he was commanded to give to Christ on those who slander the name of Christ? For these reasons a strict and careful examination ought to be made to prevent the resources meant for the needy from being wasted, not only by the women already mentioned, but also by those who can provide for themselves. And this examination is followed by no small concern of another kind, to ensure an abundant and unfailing flow of supply as from a fountain, for enforced poverty is an insatiable kind of evil, complaining and ungrateful. And great wisdom and great dedication is required to silence the complainers, depriving them of every excuse. Now most people, when they see someone free from the love of money, immediately present him as well qualified for this responsibility. But I do not think that this nobility of character is ever sufficient by itself, although it ought to be possessed before all other qualities, for without this a man would be a destroyer rather than a protector, a wolf instead of a shepherd. Nevertheless, combined with this, the possession of another quality also should be required. And this quality is patience, the source of all good things in people, driving and leading the soul into a peaceful harbor. For widows are a group who, because of their poverty, their age, and their natural temperament, indulge in unlimited outspokenness (so I had best call it), and they make untimely noise and pointless complaints and lamentations about matters for which they ought to be thankful, and bring accusations concerning things which they ought to accept contentedly. Now the supervisor should endure all these things with a generous spirit, and not be provoked either by their unreasonable troublesomeness or their unreasonable complaints. For this group of people deserve to be pitied for their misfortunes, not to be insulted, and to trample upon their troubles and add the pain of insult to that which poverty brings would be an act of extreme cruelty. For this reason one of the wisest of men, considering the greed and pride of human nature, and thinking about the nature of poverty and its terrible power to degrade even the noblest character and often induce it to act in these same ways without shame, in order that a man should not be irritated when accused nor be provoked by constant begging to become an enemy where he ought to bring help, he instructs him to be kind and approachable to the one asking for help, saying, "Incline your ear to a poor man and give him a friendly answer with meekness." And passing over the case of one who succeeds in becoming angry (for what can one say to him who is overcome?), he addresses the man who is able to bear the other's weakness, urging him before he gives his gift to correct the one asking by the gentleness of his expression and the mildness of his words. But if anyone, although he does not take the property of these widows, nevertheless burdens them with countless reproaches and insults them and is angry with them, he not only fails through his gift to relieve the depression caused by poverty, but makes the distress worse by his abuse. For although they may be forced to act very shamelessly through the necessity of hunger, they are nevertheless troubled by this compulsion. When, then, because of the fear of starvation, they are forced to beg, and because of their begging are forced to set aside shame, and then again because of their shamelessness are insulted, the force of depression becoming complex and accompanied by much gloom settles down upon the soul. And one who has charge of these people ought to be so patient as not only not to increase their depression by his outbursts of anger, but also to remove the greater part of it by his encouragement. For just as the man who has been insulted, although he enjoys great abundance, does not feel the benefit of his wealth because of the blow he has received from the insult, so on the other hand, the man who has been addressed with kind words, and for whom the gift has been accompanied with encouragement, rejoices and is glad all the more, and the thing given becomes doubled in value through the manner in which it is offered. And I say this not of myself, but borrow from him whose instruction I quoted just now: "My son, do not spoil your good deeds, neither use unpleasant words when you give anything. Will not the dew relieve the heat? So is a word better than a gift. Look! Is not a word better than a gift? But both are with a gracious man."

Now in the first place, to start from that subject which seems to be simpler than the others, the charge of widows appears to cause anxiety to those who take care of them only so far as the expenditure of money is concerned; but the case is otherwise, and here also a careful scrutiny is needed, when they have to be enrolled, for infinite mischief has been caused by putting them on the list without due discrimination. For they have ruined households, and severed marriages, and have often been detected in thieving and pilfering and unseemly deeds of that kind. Now that such women should be supported out of the Church's revenues provokes punishment from God, and extreme condemnation among men, and abates the zeal of those who wish to do good. For who would ever choose to expend the wealth which he was commanded to give to Christ upon those who defame the name of Christ? For these reasons a strict and accurate scrutiny ought to be made so as to prevent the supply of the indigent being wasted, not only by the women already mentioned, but also by those who are able to provide for themselves. And this scrutiny is succeeded by no small anxiety of another kind, to ensure an abundant and unfailing stream of supply as from a fountain; for compulsory poverty is an insatiable kind of evil, querulous and ungrateful. And great discretion and great zeal is required so as to stop the mouths of complainers, depriving them of every excuse. Now most men, when they see any one superior to the love of money, immediately represent him as well qualified for this stewardship. But I do not think that this greatness of soul is ever sufficient of itself, although it ought to be possessed prior to all other qualities; for without this a man would be a destroyer rather than a protector, a wolf instead of a shepherd; nevertheless, combined with this, the possession of another quality also should be demanded. And this quality is forbearance, the cause of all good things in men, impelling as it were and conducting the soul into a serene haven. For widows are a class who, both on account of their poverty, their age and natural disposition, indulge in unlimited freedom of speech (so I had best call it); and they make an unseasonable clamor and idle complaints and lamentations about matters for which they ought to be grateful, and bring accusations concerning things which they ought contentedly to accept. Now the superintendent should endure all these things in a generous spirit, and not be provoked either by their unreasonable annoyance or their unreasonable complaints. For this class of persons deserve to be pitied for their misfortunes, not to be insulted; and to trample upon their calamities, and add the pain of insult to that which poverty brings, would be an act of extreme brutality. On this account one of the wisest of men, having regard to the avarice and pride of human nature, and considering the nature of poverty and its terrible power to depress even the noblest character, and induce it often to act in these same respects without shame, in order that a man should not be irritated when accused, nor be provoked by continual importunity to become an enemy where he ought to bring aid, he instructs him to be affable and accessible to the suppliant, saying, Incline your ear to a poor man and give him a friendly answer with meekness. Sirach 4:8 And passing by the case of one who succeeds in exasperating (for what can one say to him who is overcome?), he addresses the man who is able to bear the other's infirmity, exhorting him before he bestows his gift to correct the suppliant by the gentleness of his countenance and the mildness of his words. But if any one, although he does not take the property (of these widows), nevertheless loads them with innumerable reproaches, and insults them, and is exasperated against them, he not only fails through his gift to alleviate the despondency produced by poverty, but aggravates the distress by his abuse. For although they may be compelled to act very shamelessly through the necessity of hunger, they are nevertheless distressed at this compulsion. When, then, owing to the dread of famine, they are constrained to beg, and owing to their begging are constrained to put off shame, and then again on account of their shamelessness are insulted, the power of despondency becoming of a complex kind, and accompanied by much gloom, settles down upon the soul. And one who has the charge of these persons ought to be so long-suffering, as not only not to increase their despondency by his fits of anger, but also to remove the greater part of it by his exhortation. For as the man who has been insulted, although he is in the enjoyment of great abundance, does not feel the advantage of his wealth, on account of the blow which he has received from the insult; so on the other hand, the man who has been addressed with kindly words, and for whom the gift has been accompanied with encouragement, exults and rejoices all the more, and the thing given becomes doubled in value through the manner in which it is offered. And this I say not of myself, but borrow from him whose precept I quoted just now: My son, blemish not your good deeds, neither use uncomfortable words when you give anything. Shall not the dew assuage the heat? So is a word better than a gift. Lo! Is not a word better than a gift? But both are with a gracious man. Sirach 18:15-17

But the person who oversees these people ought not only to be gentle and patient, but also skilled in managing property. If this skill is lacking, the affairs of the poor fall back into the same distress. Someone who was entrusted not long ago with this ministry gathered together a large sum of money, but neither used it himself nor spent it, except in a few cases, on those who needed it. Instead he kept most of it buried in the ground until a time of trouble came, when it was all handed over to the enemy. Therefore, much careful thought is needed so that the resources of the Church are neither too abundant nor too scarce, but that all the supplies that are provided should be quickly distributed to those who need them, and the treasures of the Church stored up in the hearts of those who are under her care.

But the superintendent of these persons ought not only to be gentle and forbearing, but also skillful in the management of property; for if this qualification is wanting, the affairs of the poor are again involved in the same distress. One who was entrusted not long ago with this ministry, and got together a large hoard of money, neither consumed it himself, nor expended it with a few exceptions upon those who needed it, but kept the greater part of it buried in the earth until a season of distress occurred, when it was all surrendered into the hands of the enemy. Much forethought, therefore, is needed, that the resources of the Church should be neither over abundant, nor deficient, but that all the supplies which are provided should be quickly distributed among those who require them, and the treasures of the Church stored up in the hearts of those who are under her rule.

Moreover, in welcoming strangers and caring for the sick, consider how much money is required and how much precision and good judgment are needed from those who oversee these matters. Often this expenditure must be even greater than what I just mentioned, and the person in charge must combine prudence and wisdom with skill in managing resources. He must persuade the wealthy to be generous and willing in their giving, so that while providing relief for the sick, he does not trouble the consciences of those who supply what is needed. But dedication and enthusiasm must be shown here to an even greater extent, because sick people are hard to please and easily discouraged. Unless great precision and care are taken, even a small mistake is enough to cause the patient serious harm.

Moreover, in the reception of strangers, and the care of the sick, consider how great an expenditure of money is needed, and how much exactness and discernment on the part of those who preside over these matters. For it is often necessary that this expenditure should be even larger than that of which I spoke just now, and that he who presides over it should combine prudence and wisdom with skill in the art of supply, so as to dispose the affluent to be emulous and ungrudging in their gifts, lest while providing for the relief of the sick, he should vex the souls of those who supply their wants. But earnestness and zeal need to be displayed here in a far higher degree; for the sick are difficult creatures to please, and prone to languor; and unless great accuracy and care are used, even a slight oversight is enough to do the patient great mischief.

When it comes to caring for virgins, the fear is greater in proportion to how precious this possession is, and this flock is more noble than the others. Already, an infinite number of women with countless bad qualities have rushed into the ranks of these holy ones. In this case our grief is greater than in the other, for there is the same difference between a virgin going astray and a widow going astray as between a free-born young woman and her slave. With widows, it has become common practice to act frivolously, to insult one another, to flatter or be impudent, to appear everywhere in public, and to walk about in the marketplace. But the virgin has striven for nobler goals and eagerly sought the highest kind of philosophy. She professes to display on earth the life that angels lead, and while still in the flesh she proposes to do deeds that belong to the incorporeal powers. Moreover, she should not make numerous or unnecessary trips, nor is it permissible for her to speak idle and random words. As for insults and flattery, she should not even know them by name. For this reason she needs the most careful guardianship and the greater assistance. The enemy of holiness is always watching and lying in wait for these persons, ready to devour any one of them if she should slip and fall. Many men also lay snares for them. Besides all these things, there is the passionateness of their own human nature, so that, generally speaking, the virgin has to equip herself for a twofold war—one that attacks her from outside, and the other that presses upon her from within. For these reasons, the one who has the superintendence of virgins suffers great alarm, and the danger and distress is yet greater should any of the things contrary to his wishes occur, which God forbid. If a daughter kept in seclusion is a cause of sleeplessness to her father, his anxiety about her depriving him of sleep, where the fear is so great lest she should be childless, or pass the flower of her age unmarried, or be hated by her husband, what will he suffer whose anxiety is not concerned with any of these things but with others far greater? In this case it is not a man who is rejected, but Christ Himself. Nor is this barrenness merely the subject of reproach, but the evil ends in the destruction of the soul, for every tree, it is said, which does not bear good fruit is cut down and thrown into the fire. And for one who has been repudiated by the divine Bridegroom, it is not sufficient to receive a certificate of divorce and depart—she has to pay the penalty of everlasting punishment. Moreover, a father according to the flesh has many things that make the custody of his daughter easy, for the mother, nurse, and a multitude of maidservants share in helping the parent to keep the maiden safe. She is not permitted to be constantly rushing into the marketplace, nor when she does go there is she compelled to show herself to any of the passersby, with evening darkness concealing one who does not wish to be seen no less than the walls of the house. And apart from these things, she is relieved from every cause that might otherwise compel her to meet the gaze of men, for no anxiety about the necessities of life, no threats from oppressors, nor anything of that kind reduces her to this unfortunate necessity, with her father acting in her place in all these matters. She herself has only one anxiety, which is to avoid doing or saying anything unworthy of the modest conduct that becomes her. But in the other case there are many things that make the custody of the virgin difficult, or rather impossible for the father, for he could not have her in his house with himself, as living together in that way would be neither seemly nor safe. Even if they themselves should suffer no loss but continue to preserve their innocence unsullied, they would have to give an account for the souls they have offended, just as much as if they happened to sin with one another. Since it is impossible for them to live together, it is not easy to understand the movements of her character and to suppress the impulses that are poorly regulated, or train and improve those that are better ordered and tuned. Nor is it an easy thing to interfere in her habits of going out, for her poverty and want of a guardian does not permit him to become an exact investigator of the propriety of her conduct. Since she is compelled to manage all her affairs, she has many pretexts for going out, if at least she is not inclined to be self-controlled. Now he who commands her to stay always at home ought to cut off these pretexts, providing for her independence in the necessities of life and giving her some woman who will see to the management of these things. He must also keep her away from funeral services and nocturnal festivals, for that crafty serpent knows only too well how to scatter his poison through the medium even of good deeds. And the maiden must be fenced on every side and rarely go out of the house during the whole year, except when she is compelled by inexorable necessity. Now if anyone should say that none of these things is the proper work of a bishop to take in hand, let him be assured that the anxieties and the concerns about what takes place in every case have to be referred to him. And it is far more expedient that he should manage everything and so be delivered from the complaints which he must otherwise undergo on account of the faults of others, than that he should abstain from the management and then have to dread being called to account for things which other men have done. Moreover, he who does these things by himself gets through them all with great ease, but he who is compelled to do it by converting everyone's opinion does not get relief from being saved from working single-handedly equivalent to the trouble and turmoil which he experiences through those who oppose him and combat his decisions. However, I could not enumerate all the anxieties concerned with the care of virgins, for when they have to be entered on the list, they occasion no small trouble to him who is entrusted with this business.

17. But in the care of virgins, the fear is greater in proportion as the possession is more precious, and this flock is of a nobler character than the others. Already, indeed, even into the band of these holy ones, an infinite number of women have rushed full of innumerable bad qualities; and in this case our grief is greater than in the other; for there is just the same difference between a virgin and a widow going astray, as between a free-born damsel and her handmaid. With widows, indeed, it has become a common practice to trifle, and to rail at one another, to flatter or to be impudent, to appear everywhere in public, and to perambulate the market-place. But the virgin has striven for nobler aims, and eagerly sought the highest kind of philosophy, and professes to exhibit upon earth the life which angels lead, and while yet in the flesh proposes to do deeds which belong to the incorporeal powers. Moreover, she ought not to make numerous or unnecessary journeys, neither is it permissible for her to utter idle and random words; and as for abuse and flattery, she should not even know them by name. On this account she needs the most careful guardianship, and the greater assistance. For the enemy of holiness is always surprising and lying in wait for these persons, ready to devour any one of them if she should slip and fall; many men also there are who lay snares for them; and besides all these things there is the passionateness of their own human nature, so that, speaking generally, the virgin has to equip herself for a twofold war, one which attacks her from without, and the other which presses upon her from within. For these reasons he who has the superintendence of virgins suffers great alarm, and the danger and distress is yet greater, should any of the things which are contrary to his wishes occur, which God forbid. For if a daughter kept in seclusion is a cause of sleeplessness to her father, his anxiety about her depriving him of sleep, where the fear is so great lest she should be childless, or pass the flower of her age (unmarried), or be hated (by her husband), Sirach 42:9 what will he suffer whose anxiety is not concerned with any of these things, but others far greater? For in this case it is not a man who is rejected, but Christ Himself, nor is this barrenness the subject merely of reproach, but the evil ends in the destruction of the soul; for every tree, it is said, which brings not forth good fruit, is hewn down and cast into the fire. Matthew 3:10 And for one who has been repudiated by the divine Bridegroom, it is not sufficient to receive a certificate of divorce and so to depart, but she has to pay the penalty of everlasting punishment. Moreover, a father according to the flesh has many things which make the custody of his daughter easy; for the mother, and nurse, and a multitude of handmaids share in helping the parent to keep the maiden safe. For neither is she permitted to be perpetually hurrying into the market-place, nor when she does go there is she compelled to show herself to any of the passers-by, the evening darkness concealing one who does not wish to be seen no less than the walls of the house. And apart from these things, she is relieved from every cause which might otherwise compel her to meet the gaze of men; for no anxiety about the necessaries of life, no menaces of oppressors, nor anything of that kind reduces her to this unfortunate necessity, her father acting in her stead in all these matters; while she herself has only one anxiety, which is to avoid doing or saying anything unworthy the modest conduct which becomes her. But in the other case there are many things which make the custody of the virgin difficult, or rather impossible for the father; for he could not have her in his house with himself, as dwelling together in that way would be neither seemly nor safe. For even if they themselves should suffer no loss, but continue to preserve their innocence unsullied, they would have to give an account for the souls which they have offended, just as much as if they happened to sin with one another. And it being impossible for them to live together, it is not easy to understand the movements of the character, and to suppress the impulses which are ill regulated, or train and improve those which are better ordered and tuned. Nor is it an easy thing to interfere in her habits of walking out; for her poverty and want of a guardian does not permit him to become an exact investigator of the propriety of her conduct. For as she is compelled to manage all her affairs she has many pretexts for going out, if at least she is not inclined to be self-controlled. Now he who commands her to stay always at home ought to cut off these pretexts, providing for her independence in the necessaries of life, and giving her some woman who will see to the management of these things. He must also keep her away from funeral obsequies, and nocturnal festivals; for that artful serpent knows only too well how to scatter his poison through the medium even of good deeds. And the maiden must be fenced on every side, and rarely go out of the house during the whole year, except when she is constrained by inexorable necessity. Now if any one should say that none of these things is the proper work of a bishop to take in hand, let him be assured that the anxieties and the reasons concerning what takes place in every case have to be referred to him. And it is far more expedient that he should manage everything, and so be delivered from the complaints which he must otherwise undergo on account of the faults of others, than that he should abstain from the management, and then have to dread being called to account for things which other men have done. Moreover, he who does these things by himself, gets through them all with great ease; but he who is compelled to do it by converting every one's opinion does not get relief by being saved from working single-handed, equivalent to the trouble and turmoil which he experiences through those who oppose him and combat his decisions. However, I could not enumerate all the anxieties concerned with the care of virgins; for when they have to be entered on the list, they occasion no small trouble to him who is entrusted with this business.

The judicial side of a bishop's work brings countless irritations, consumes enormous amounts of time, and involves difficulties greater than those faced by judges who handle secular cases. It is hard work to discover true justice, and even when you find it, it is difficult to avoid undermining it. This work brings not only lost time and difficulty but also considerable danger. Before now, some of the weaker believers have thrown themselves into these disputes, and because they did not receive support, they have suffered shipwreck concerning the faith. Many of those who have been wronged, just as much as those who have done the wrong, hate those who do not help them. They refuse to take into account either the complexity of the issues involved, or the difficulty of the circumstances, or the limits of priestly authority, or anything else of that sort. Instead, they are merciless judges who recognize only one acceptable defense: freedom from the troubles that are weighing them down. Anyone who cannot provide this, no matter how many excuses he offers, will never escape their judgment.

Again, the judicial department of the bishop's office involves innumerable vexations, great consumption of time, and difficulties exceeding those experienced by men who sit to judge secular affairs; for it is a labor to discover exact justice, and when it is found, it is difficult to avoid destroying it. And not only loss of time and difficulty are incurred, but also no small danger. For ere now, some of the weaker brethren having plunged into business, because they have not obtained patronage have made shipwreck concerning the faith. For many of those who have suffered wrong, no less than those who have inflicted wrong, hate those who do not assist them, and they will not take into account either the intricacy of the matters in question, or the difficulty of the times, or the limits of sacerdotal authority, or anything of that kind; but they are merciless judges, recognizing only one kind of defense — release from the evils which oppress them. And he who is unable to furnish this, although he may allege innumerable excuses, will never escape their condemnation.

And speaking of patronage, let me reveal another excuse for finding fault. If the bishop does not make a round of visits every day—even more visits than idle men make around town—terrible offense results. Not only the sick but also the healthy want to be attended to, and piety does not motivate them in this; rather, in most cases they are claiming honor and distinction. And if he should ever happen to visit one of the wealthier and more powerful people more frequently, compelled by some necessity for the common benefit of the Church, he is immediately labeled as a flatterer and toady. But why do I speak of patronage and visiting? Simply from the way bishops greet people, they have to endure such a burden of criticism that they are often weighed down and overwhelmed by despair. In fact, they also have to undergo examination of the way they use their eyes. People rigorously criticize their simplest actions, taking note of the tone of their voice, their facial expression, and how much they laugh. He laughed heartily at that man, someone will say, and greeted him with a cheerful face and a clear voice, whereas to me he addressed only a brief and casual remark. And in a large gathering, if he does not turn his eyes in every direction when he is speaking, most people declare that his behavior is insulting.

And talking of patronage, let me disclose another pretext for fault-finding. For if the bishop does not pay a round of visits every day, more even than the idle men about town, unspeakable offense ensues. For not only the sick, but also the whole, desire to be looked after, not that piety prompts them to this, but rather that in most cases they pretend claims to honor and distinction. And if he should ever happen to visit more constantly one of the richer and more powerful men, under the pressure of some necessity, with a view to the common benefit of the Church, he is immediately stigmatized with a character for fawning and flattery. But why do I speak of patronage and visiting? For merely from their mode of accosting persons, bishops have to endure such a load of reproaches as to be often oppressed and overwhelmed by despondency; in fact, they have also to undergo a scrutiny of the way in which they use their eyes. For the public rigorously criticize their simplest actions, taking note of the tone of their voice, the cast of their countenance, and the degree of their laughter. He laughed heartily to such a man, one will say, and accosted him with a beaming face, and a clear voice, whereas to me he addressed only a slight and passing remark. And in a large assembly, if he does not turn his eyes in every direction when he is conversing, the majority declare that his conduct is insulting.

Someone who wants to handle so many accusers successfully must be exceptionally strong. He needs either to avoid being accused at all, or if he is accused, to clear himself. Since it's not easy to avoid accusers—some people simply enjoy making empty and malicious charges—he must bravely resist the discouragement these complaints produce. A person who is justly accused can more easily bear the accuser, because no accuser is harsher than one's own conscience. Therefore, if we are first convicted by this most terrible opponent within, we can readily endure the milder ones outside us. But someone who has nothing evil on his conscience, when subjected to a groundless charge, is quickly stirred to anger and easily falls into discouragement, unless he has already practiced enduring the foolishness of the crowd. For it is completely impossible for someone who is falsely accused without reason and then condemned not to feel some irritation and distress at such great injustice.

Who, then, unless he is exceedingly strong, could cope with so many accusers, so as either to avoid being indited altogether, or, if he is indited, to escape? For he must either be without any accusers, or, if this is impossible, purge himself of the accusations which are brought against him; and if this again is not an easy matter, as some men delight in making vain and wanton charges, he must make a brave stand against the dejection produced by these complaints. He, indeed, who is justly accused, may easily tolerate the accuser, for there is no bitterer accuser than conscience; wherefore, if we are caught first by this most terrible adversary, we can readily endure the milder ones who are external to us. But he who has no evil thing upon his conscience, when he is subjected to an empty charge, is speedily excited to wrath, and easily sinks into dejection, unless he happens to have practised beforehand how to put up with the follies of the multitude. For it is utterly impossible for one who is falsely accused without cause, and condemned, to avoid feeling some vexation and annoyance at such great injustice.

And how can one describe the distress that bishops experience whenever it is necessary to cut someone off from the full communion of the Church? If only the problem went no further than distress! But in fact the harm is not minor. For there is a real fear that if the person has been punished more severely than he deserves, he might suffer what blessed Paul spoke of and be swallowed up by excessive sorrow. The most careful precision is therefore required in this matter as well, so that what is meant to be helpful does not become for him an occasion of greater harm. For whatever sins he may commit after such treatment, the anger caused by each of them must be shared by the physician who so unskillfully applied his knife to the wound. What severe punishment, then, must be expected by someone who not only has to give an account of the offenses he himself has individually committed, but also incurs extreme danger because of the sins committed by others? For if we shudder at undergoing judgment for our own misdeeds, believing that we will not be able to escape the fire of the world to come, what must someone expect to suffer who has to answer for so many others? To prove the truth of this, listen to blessed Paul, or rather not to him, but to Christ speaking in him, when he says: Obey those who have rule over you, and submit, for they watch for your souls as those who must give account. Can the dread of this threat be slight? It is impossible to say so, but these considerations are sufficient to convince even the most skeptical and obstinate that I did not make this escape under the influence of pride or vainglory, but simply out of fear for my own safety and consideration of the gravity of the office.

And how can one speak of the distress which bishops undergo, whenever it is necessary to cut some one off from the full communion of the Church? Would indeed that the evil went no further than distress! But in fact the mischief is not trifling. For there is a fear lest the man, if he has been punished beyond what he deserves, should experience that which was spoken of by the blessed Paul and be swallowed up by overmuch sorrow. 2 Corinthians 2:7 The nicest accuracy, therefore, is required in this matter also, lest what is intended to be profitable should become to him an occasion of greater damage. For whatever sins he may commit after such a method of treatment, the wrath caused by each of them must be shared by the physician who so unskillfully applied his knife to the wound. What severe punishment, then, must be expected by one who has not only to render an account of the offenses which he himself has separately committed, but also incurs extreme danger on account of the sins committed by others? For if we shudder at undergoing judgment for our own misdeeds, believing that we shall not be able to escape the fire of the other world, what must one expect to suffer who has to answer for so many others? To prove the truth of this, listen to the blessed Paul, or rather not to him, but to Christ speaking in him, when he says: Obey them that have the rule over you, and submit, for they watch for your souls as they that shall give account. Hebrews 13:17 Can the dread of this threat be slight? It is impossible to say: but these considerations are sufficient to convince even the most incredulous and obdurate that I did not make this escape under the influence of pride or vainglory, but merely out of fear for my own safety, and consideration of the gravity of the office.

It is possible, then, to use deceit for a good purpose—or rather, in such a case it should not be called deceit at all, but a kind of excellent management worthy of admiration. This could be demonstrated at greater length, but what has already been said is sufficient proof, and it would be tiresome and tedious to extend the discussion further on this subject. Now it remains for you to determine whether I have used this art for your benefit.

1. That it is possible then to make use of deceit for a good purpose, or rather that in such a case it ought not to be called deceit, but a kind of good management worthy of all admiration, might be proved at greater length; but since what has already been said suffices for demonstration, it would be irksome and tedious to lengthen out my discourse upon the subject. And now it will remain for you to prove whether I have not employed this art to your advantage.

Basil: And what kind of benefit have I gained from this good management, or wise policy, or whatever you want to call it, that would convince me I haven't been deceived by you?

Basil: And what kind of advantage have I derived from this piece of good management, or wise policy, or whatever you may please to call it, so as to persuade me that I have not been deceived by you?

What advantage, you ask, could be greater than to be seen doing those things which Christ with his own lips declared to be proofs of love for himself? When addressing the leader of the apostles, he said, "Peter, do you love me?" and when Peter confessed that he did, the Lord added, "If you love me, tend my sheep." The Master asked the disciple if he was loved by him, not to get information (how could he need that, when he knows the hearts of all people?), but to teach us how much he cares about the supervision of these sheep. Since this is clear, it will also be obvious that a great and indescribable reward will be kept for the person whose work involves these sheep, which Christ values so highly. When we see someone taking care of members of our household or our flocks, we consider his devotion to them a sign of love toward us—yet all these things can be bought with money. How much greater a gift, then, will he give to those who tend the flock which he purchased not with money or anything like that, but by his own death, giving his own blood as the price for the herd? Therefore, when the disciple said, "You know, Lord, that I love you," and called upon the beloved one himself as a witness of his love, the Savior did not stop there but added what was the sign of love. He did not want to show at that time how much Peter loved him, but how much he himself loved his own Church, and he wanted to teach Peter and all of us that we also should devote much effort to the same. Why did God not spare his only-begotten Son but handed him over, though he was the only one he had? It was so that he might reconcile to himself those who were hostile toward him and make them his special people. For what purpose did he shed his blood? It was so that he might win these sheep which he entrusted to Peter and his successors. Naturally, then, Christ said, "Who then is the faithful and wise servant whom his lord will make ruler over his household?" Again, these are the words of someone who is uncertain, yet the speaker did not say them out of uncertainty, but just as he asked Peter whether he loved him, not because he needed to learn the disciple's affection but because he wanted to show the surpassing depth of his own love—so also now when he says, "Who then is the faithful and wise servant?" he speaks not out of ignorance about who is faithful and wise, but because he wants to demonstrate the rarity of such a character and the greatness of this office. Notice, in any case, how great the reward is—"He will appoint him," he says, "ruler over all his goods."

Chrysostom: What advantage, pray, could be greater than to be seen doing those things which Christ with his own lips declared to be proofs of love to Himself? John 21:15-17 For addressing the leader of the apostles He said, Peter, do you love me? and when he confessed that he did, the Lord added, if you love me tend my sheep. The Master asked the disciple if He was loved by him, not in order to get information (how should He who penetrates the hearts of all men?), but in order to teach us how great an interest He takes in the superintendence of these sheep. This being plain, it will likewise be manifest that a great and unspeakable reward will be reserved for him whose labors are concerned with these sheep, upon which Christ places such a high value. For when we see any one bestowing care upon members of our household, or upon our flocks, we count his zeal for them as a sign of love towards ourselves: yet all these things are to be bought for money:– with how great a gift then will He requite those who tend the flock which He purchased, not with money, nor anything of that kind, but by His own death, giving his own blood as the price of the herd. Wherefore when the disciple said, You know Lord that I love You, and invoked the beloved one Himself as a witness of his love, the Saviour did not stop there, but added that which was the token of love. For He did not at that time wish to show how much Peter loved Him, but how much He Himself loved His own Church, and he desired to teach Peter and all of us that we also should bestow much zeal upon the same. For why did God not spare His only-begotten Son, but delivered Him up, although the only one He had? It was that He might reconcile to Himself those who were disposed towards Him as enemies, and make them His peculiar people. For what purpose did He shed His blood? It was that He might win these sheep which He entrusted to Peter and his successors. Naturally then did Christ say, Who then is the faithful and wise servant, whom his lord shall make ruler over His household. Again, the words are those of one who is in doubt, yet the speaker did not utter them in doubt, but just as He asked Peter whether he loved Him, not from any need to learn the affection of the disciple, but from a desire to show the exceeding depth of his own love: so now also when He says, Who then is the faithful and wise servant? he speaks not as being ignorant who is faithful and wise, but as desiring to set forth the rarity of such a character, and the greatness of this office. Observe at any rate how great the reward is — He will appoint him, he says, ruler over all his goods. Matthew 24:47

Will you still insist that you were not rightly deceived, when you are about to oversee the things that belong to God and are doing what the Lord said would enable Peter to surpass the rest of the apostles? For His words were, "Peter, do you love me more than these?" Yet He might have said to him, "If you love me, practice fasting, sleeping on the ground, and prolonged vigils, defend the wronged, be as a father to orphans, and supply the place of a husband to their mother." But in fact, setting aside all these things, what does He say? "Tend my sheep." For those things I have already mentioned might easily be performed by many even of those who are under authority, women as well as men. But when one is required to preside over the Church and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also. We must bring forward those who to a large extent surpass all others and soar as much above them in excellence of spirit as Saul towered over the whole Hebrew nation in bodily stature—or rather far more. For in this case, let me not take the height of shoulders as the standard of measurement. Rather, let the distinction between the pastor and his charge be as great as that between rational man and irrational creatures, if not even greater, since the risk concerns things of far greater importance. The shepherd who has lost sheep, whether through the ravages of wolves, the attacks of robbers, disease, or any other disaster befalling them, might perhaps obtain some indulgence from the owner of the flock. And even if the owner should demand satisfaction, the penalty would only be a matter of money. But he who has human beings entrusted to him, the rational flock of Christ, incurs a penalty in the first place for the loss of the sheep that goes beyond material things and touches his own life. In the second place, he has to carry on a far greater and more difficult struggle. For he has not to contend with wolves, nor to dread robbers, nor to consider how he may avert disease from the flock. With whom then does he have to fight? With whom does he have to wrestle? Listen to the words of Saint Paul: "We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places." Do you see the terrible multitude of enemies and their fierce squadrons, not armored in steel but endowed with a nature which is of itself equivalent to a complete suit of armor? Would you see yet another host, stern and cruel, besieging this flock? This also you shall behold from the same vantage point. For he who has discoursed to us concerning the others also points out these enemies to us, speaking in a certain place in this way: "The works of the flesh are manifest, which are these: fornication, adultery, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, backbitings, whisperings, swellings, tumults," and many more besides, for he did not make a complete list but left us to understand the rest from these. Moreover, in the case of the shepherd of irrational creatures, those who wish to destroy the flock, when they see the guardian take flight, cease making war upon him and are content with seizing the cattle. But in this case, even if they capture the whole flock, they do not leave the shepherd unmolested but attack him all the more and grow bolder, not ceasing until they have either overthrown him or have themselves been vanquished. Again, the afflictions of sheep are obvious, whether it be famine, disease, wounds, or whatever else distresses them, and this might help not a little toward the relief of those who are oppressed in these ways. And there is yet another fact greater than this which facilitates release from this kind of affliction. And what is that? The shepherds with great authority compel the sheep to receive the remedy when they do not willingly submit to it. For it is easy to bind them when cautery or cutting is required, and to keep them inside the fold for a long time whenever it is expedient, and to bring them one kind of food instead of another, and to cut them off from their supplies of water, and all other things which the shepherds may decide to be conducive to their health they perform with great ease.

2. Will you, then, still contend that you were not rightly deceived, when you are about to superintend the things which belong to God, and are doing that which when Peter did the Lord said he should be able to surpass the rest of the apostles, for His words were, Peter, do you love me more than these? Yet He might have said to him, If you love me practise fasting, sleeping on the ground, and prolonged vigils, defend the wronged, be as a father to orphans, and supply the place of a husband to their mother. But as a matter of fact, setting aside all these things, what does He say? Tend my sheep. For those things which I have already mentioned might easily be performed by many even of those who are under authority, women as well as men; but when one is required to preside over the Church, and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also; and we must bring forward those who to a large extent surpass all others, and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature: or rather far more. 1 Samuel 10:23 For in this case let me not take the height of shoulders as the standard of inquiry; but let the distinction between the pastor and his charge be as great as that between rational man and irrational creatures, not to say even greater, inasmuch as the risk is concerned with things of far greater importance. He indeed who has lost sheep, either through the ravages of wolves, or the attacks of robbers, or through murrain, or any other disaster befalling them, might perhaps obtain some indulgence from the owner of the flock; and even if the latter should demand satisfaction the penalty would be only a matter of money: but he who has human beings entrusted to him, the rational flock of Christ, incurs a penalty in the first place for the loss of the sheep, which goes beyond material things and touches his own life: and in the second place he has to carry on a far greater and more difficult contest. For he has not to contend with wolves, nor to dread robbers, nor to consider how he may avert pestilence from the flock. With whom then has he to fight? With whom has he to wrestle? Listen to the words of St. Paul. We wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Ephesians 6:12 Do you see the terrible multitude of enemies, and their fierce squadrons, not steel clad, but endued with a nature which is of itself an equivalent for a complete suit of armor. Would you see yet another host, stern and cruel, beleaguering this flock? This also you shall behold from the same post of observation. For he who has discoursed to us concerning the others, points out these enemies also to us, speaking in a certain place on this wise: The works of the flesh are manifest, which are these, fornication, adultery, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulation, wrath, strife, backbitings, whisperings, swellings, tumults, 2 Corinthians 12:20 and many more besides; for he did not make a complete list, but left us to understand the rest from these. Moreover, in the case of the shepherd of irrational creatures, those who wish to destroy the flock, when they see the guardian take to flight, cease making war upon him, and are contented with the seizure of the cattle: but in this case, even should they capture the whole flock, they do not leave the shepherd unmolested, but attack him all the more, and wax bolder, ceasing not until they have either overthrown him, or have themselves been vanquished. Again, the afflictions of sheep are manifest, whether it be famine, or pestilence, or wounds, or whatsoever else it may be which distresses them, and this might help not a little towards the relief of those who are oppressed in these ways. And there is yet another fact greater than this which facilitates release from this kind of infirmity. And what is that? The shepherds with great authority compel the sheep to receive the remedy when they do not willingly submit to it. For it is easy to bind them when cautery or cutting is required, and to keep them inside the fold for a long time, whenever it is expedient, and to bring them one kind of food instead of another, and to cut them off from their supplies of water, and all other things which the shepherds may decide to be conducive to their health they perform with great ease.

When it comes to human weaknesses, it is not easy in the first place for a person to discern them, for no one knows the things of a person except the spirit of that person which is in him. How then can anyone apply the remedy for a disease whose nature he does not know, often being unable to understand it even if he himself happens to fall sick with it? And even when it becomes clear, it causes him still more trouble, for it is not possible to treat all people with the same authority with which a shepherd treats his sheep. For in this case too it is necessary to bind and to restrict food, and to use cautery or the knife, but whether the treatment is received depends on the will of the patient, not on the one who applies the remedy. For that wonderful man (St. Paul) also understood this when he said to the Corinthians, "Not that we have dominion over your faith, but are helpers of your joy." For Christians above all people are not permitted to correct by force the failings of those who sin. Secular judges indeed, when they have captured criminals under the law, show their authority to be great and prevent them even against their will from following their own desires, but in our case the wrongdoer must be made better not by force but by persuasion. For neither has authority of this kind for restraining sinners been given to us by law, nor, if it had been given, would we have any opportunity for exercising our power, since God rewards those who abstain from evil by their own choice, not by necessity. Consequently much skill is required so that our patients may be induced to submit willingly to the treatment prescribed by the physicians, and not only this, but also so that they may be grateful for the cure. For if anyone when he is bound becomes restive (which it is in his power to be), he makes the problem worse, and if he pays no attention to the words that cut like steel, he inflicts another wound by means of this contempt, and the intention to heal only becomes the occasion of a worse disorder. For it is not possible for anyone to cure a person by compulsion against his will.

3. But in the case of human infirmities, it is not easy in the first place for a man to discern them, for no man knows the things of a man, save the spirit of man which is in him. 1 Corinthians 2:11 How then can any one apply the remedy for the disease of which he does not know the character, often indeed being unable to understand it even should he happen to sicken with it himself? And even when it becomes manifest, it causes him yet more trouble: for it is not possible to doctor all men with the same authority with which the shepherd treats his sheep. For in this case also it is necessary to bind and to restrain from food, and to use cautery or the knife: but the reception of the treatment depends on the will of the patient, not of him who applies the remedy. For this also was perceived by that wonderful man ( St. Paul) when he said to the Corinthians — Not for that we have dominion over your faith, but are helpers of your joy. 2 Corinthians 1:24 For Christians above all men are not permitted forcibly to correct the failings of those who sin. Secular judges indeed, when they have captured malefactors under the law, show their authority to be great, and prevent them even against their will from following their own devices: but in our case the wrong-doer must be made better, not by force, but by persuasion. For neither has authority of this kind for the restraint of sinners been given us by law, nor, if it had been given, should we have any field for the exercise of our power, inasmuch as God rewards those who abstain from evil by their own choice, not of necessity. Consequently much skill is required that our patients may be induced to submit willingly to the treatment prescribed by the physicians, and not only this, but that they may be grateful also for the cure. For if any one when he is bound becomes restive (which it is in his power to be), he makes the mischief worse; and if he should pay no heed to the words which cut like steel, he inflicts another wound by means of this contempt, and the intention to heal only becomes the occasion of a worse disorder. For it is not possible for any one to cure a man by compulsion against his will.

What then is one to do? If you treat too gently someone who needs the knife applied severely, and do not cut deep enough into someone who requires such treatment, you remove part of the disease but leave the rest. On the other hand, if you make the necessary incision without restraint, the patient, driven to desperation by his suffering, will often throw everything away at once—both the remedy and the bandage—and hurl himself down headlong, breaking the yoke and bursting the bonds. I could tell of many who have run into extreme evils because the full penalty for their sins was exacted. For in applying punishment, we ought not merely to proportion it to the scale of the offense, but rather to keep in view the disposition of the sinner, lest while wishing to mend what is torn, you make the tear worse, and in your eager efforts to restore what has fallen, you make the ruin greater. For weak and careless people, devoted mostly to the pleasures of the world, and having reason to be proud on account of birth and position, may yet, if gently and gradually brought to repent of their errors, be delivered—partially at least, if not perfectly—from the evils that possess them. But if someone were to inflict the discipline all at once, he would deprive them of this slight chance of improvement. For once the soul has been forced to cast off shame, it falls into a hardened condition and neither yields to kind words nor bends to threats, nor is capable of feeling gratitude, but becomes far worse than that city which the prophet reproached, saying, "You had the face of a harlot, refusing to be ashamed before all men." Therefore the pastor needs much discretion and countless eyes to observe on every side the condition of the soul. For just as many are lifted up to pride and then sink into despair of their salvation from inability to endure severe remedies, so there are some who, from paying no penalty equivalent to their sins, fall into negligence and become far worse, and are driven to greater sins. The priest must therefore leave none of these things unexamined, but after a thorough investigation of all of them, apply remedies appropriately to each case, lest his efforts prove to be in vain. And not only in this matter, but also in the work of reuniting the separated members of the Church, one can see that he has much to do. For the shepherd of sheep has his flock following him wherever he may lead them, and if any should stray from the straight path and, abandoning the good pasture, feed in barren or rocky places, a loud shout is enough to gather them and bring back to the fold those who have been separated from it. But if a human being wanders away from the right faith, great effort, perseverance, and patience are required, for he cannot be dragged back by force or constrained by fear, but must be led back by persuasion to the truth from which he originally departed. The pastor therefore ought to be of a noble spirit, so as not to lose heart or despair of the salvation of those who wander from the fold, but continually to reason with himself and say, "Perhaps God will give them repentance leading to the acknowledgment of the truth, and that they may recover themselves out of the snare of the devil." Therefore the Lord, when addressing His disciples, said, "Who then is the faithful and wise servant?" For he who disciplines himself secures only his own advantage, but the benefit of the pastoral function extends to the whole people. And one who distributes money to the needy or otherwise helps the oppressed benefits his neighbors to some extent, but so much less than the priest, in proportion as the body is inferior to the soul. Rightly therefore did the Lord say that care for the flock was a sign of love for Himself.

4. What then is one to do? For if you deal too gently with him who needs a severe application of the knife, and do not strike deep into one who requires such treatment, you remove one part of the sore but leave the other: and if on the other hand you make the requisite incision unsparingly, the patient, driven to desperation by his sufferings, will often fling everything away at once, both the remedy and the bandage, and throw himself down headlong, breaking the yoke and bursting the band. I could tell of many who have run into extreme evils because the due penalty of their sins was exacted. For we ought not, in applying punishment, merely to proportion it to the scale of the offense, but rather to keep in view the disposition of the sinner, lest while wishing to mend what is torn, you make the rent worse, and in your zealous endeavors to restore what is fallen, you make the ruin greater. For weak and careless characters, addicted for the most part to the pleasures of the world, and having occasion to be proud on account of birth and position, may yet, if gently and gradually brought to repent of their errors, be delivered, partially at least, if not perfectly, from the evils by which they are possessed: but if any one were to inflict the discipline all at once, he would deprive them of this slight chance of amendment. For when once the soul has been forced to put off shame it lapses into a callous condition, and neither yields to kindly words nor bends to threats, nor is susceptible of gratitude, but becomes far worse than that city which the prophet reproached, saying, you had the face of a harlot, refusing to be ashamed before all men. Jeremiah 3:3 Therefore the pastor has need of much discretion, and of a myriad eyes to observe on every side the habit of the soul. For as many are uplifted to pride, and then sink into despair of their salvation, from inability to endure severe remedies, so are there some, who from paying no penalty equivalent to their sins, fall into negligence, and become far worse, and are impelled to greater sins. It behooves the priest therefore to leave none of these things unexamined, but, after a thorough inquiry into all of them, to apply such remedies as he has appositely to each case, lest his zeal prove to be in vain. And not in this matter only, but also in the work of knitting together the severed members of the Church, one can see that he has much to do. For the pastor of sheep has his flock following him, wherever he may lead them: and if any should stray out of the straight path, and, deserting the good pasture, feed in unproductive or rugged places, a loud shout suffices to collect them and bring back to the fold those who have been parted from it: but if a human being wanders away from the right faith, great exertion, perseverance and patience are required; for he cannot be dragged back by force, nor constrained by fear, but must be led back by persuasion to the truth from which he originally swerved. The pastor therefore ought to be of a noble spirit, so as not to despond, or to despair of the salvation of wanderers from the fold, but continually to reason with himself and say, Peradventure God will give them repentance to the acknowledging of the truth, and that they may recover themselves out of the snare of the devil. 2 Timothy 2:25 Therefore the Lord, when addressing His disciples, said, Who then is the faithful and wise servant? Matthew 24:45 For he indeed who disciplines himself compasses only his own advantage, but the benefit of the pastoral function extends to the whole people. And one who dispenses money to the needy, or otherwise succors the oppressed, benefits his neighbors to some extent, but so much less than the priest in proportion as the body is inferior to the soul. Rightly therefore did the Lord say that zeal for the flock was a token of love for Himself.

Basil: But you yourself — do you not love Christ?

Basil: But you yourself — do you not love Christ?

Chrysostom: Yes, I love Him, and I will never stop loving Him. But I fear that I might provoke Him whom I love.

Chrysostom: Yea, I love Him, and shall never cease loving Him; but I fear lest I should provoke Him whom I love.

Basil: But what riddle could be more puzzling than this? Christ commanded the one who loves Him to tend His sheep, yet you say you refuse to tend them because you love the very One who gave this command.

Basil: But what riddle can there be more obscure than this — Christ has commanded him who loves Him to tend His sheep, and yet you say that you decline to tend them because you love Him who gave this command?

My statement is no riddle, but very clear and straightforward. If I were well qualified to carry out this office as Christ desired and then avoided it, my comment might be questionable. But since the weakness of my spirit makes me unfit for this ministry, why should my statement be called into question? For I am afraid that if I took charge of the flock when it was in good condition and well fed, and then destroyed it through my lack of skill, I would provoke against myself the God who loved the flock so much that He gave Himself up for their salvation and ransom.

Chrysostom: My saying is no riddle, but very intelligible and simple, for if I were well qualified to administer this office, as Christ desired it, and then shunned it, my remark might be open to doubt, but since the infirmity of my spirit renders me useless for this ministry, why does my saying deserve to be called in question? For I fear lest if I took the flock in hand when it was in good condition and well nourished, and then wasted it through my unskilfulness, I should provoke against myself the God who so loved the flock as to give Himself up for their salvation and ransom.

You're joking. If you were serious, I don't know how you could have proved that my grief is justified except through the very words you've used to try to lift my sadness. I knew before that you had deceived and betrayed me, but now, since you've tried to clear yourself of my charges, I see and understand even more clearly the extent of the troubles you've brought upon me. If you pulled back from this ministry because you knew your spirit wasn't equal to the weight of the task, then I should have been rescued from it before you were—even if I had greatly wanted it, let alone having left the entire decision about these matters to you. But as things stand, you've looked out only for your own interests and ignored mine. I wish you had completely ignored them—then I would be satisfied. Instead, you plotted to make it easier for those who wanted to seize me to capture me. You can't hide behind the excuse that public opinion deceived you and led you to imagine great and wonderful things about me. I wasn't one of your wonderful and distinguished men, and even if I had been, you shouldn't have preferred public opinion over truth. If I had never let you spend time with me, you might have had a reasonable excuse for basing your vote on public reports. But if no one knows my situation as thoroughly as you do, if you're more familiar with my character than my parents and those who raised me, what argument can you use that will be convincing enough to persuade your listeners that you didn't deliberately push me into this danger? Tell me, what answer will I give to your accusers?

Basil: You speak in jest: for if you were in earnest I know not how you would have proved me to be justly grieved otherwise than by means of these very words whereby you have endeavored to dispel my dejection. I knew indeed before that you had deceived and betrayed me, but much more now, when you have undertaken to clear yourself of my accusations, do I plainly perceive and understand the extent of the evils into which you have led me. For if you withdrew yourself from this ministry because you were conscious that your spirit was not equal to the burden of the task, I ought to have been rescued from it before you, even if I had chanced to have a great desire for it, to say nothing of having confided to you the entire decision of these matters: but as it is, you have looked solely to your own interest and neglected mine. Would indeed you had entirely neglected them; then I should have been well content: but you plotted to facilitate my capture by those who wished to seize me. For you cannot take shelter in the argument that public opinion deceived you and induced you to imagine great and wonderful things concerning me. For I was none of your wonderful and distinguished men, nor, had this been the case, ought you to have preferred public opinion to truth. For if I had never permitted you to enjoy my society, you might have seemed to have a reasonable pretext for being guided in your vote by public report; but if there is no one who has such thorough knowledge of my affairs, if you are acquainted with my character better than my parents and those who brought me up, what argument can you employ which will be convincing enough to persuade your hearers that you did not purposely thrust me into this danger: say, what answer shall I make to your accusers?

Chrysostom: No! I will not move on to those questions until I have answered the ones that concern you alone, even if you ask me ten thousand times to deal with these charges. You did say that ignorance would bring me forgiveness, and that I would have been free from all accusation if I had brought you into your present position without knowing anything about you. But you also said that because I did not betray you in ignorance, but was intimately familiar with your situation, I was stripped of all reasonable excuse or defense. But I say exactly the opposite: in such matters careful examination is necessary, and whoever is going to put someone forward as qualified for the priesthood should not rely on public reputation alone, but should himself, above all and before all, investigate the man's character. For when the blessed Paul says, "He must also have a good report of them which are without," he does not dispense with exact and rigorous inquiry, nor does he give such testimony priority over the scrutiny required in such cases. For after much prior discussion, he mentioned this additional testimony, showing that one must not be satisfied with it alone for appointments of this kind, but must consider it along with everything else. For public reputation often speaks falsely; but when careful investigation comes first, no further danger need be feared from it. For this reason, after the other kinds of evidence he places the testimony that comes from those who are without. For he did not simply say "he must have a good report," but added the words "from them which are without," wanting to show that before the report of those outside he must be carefully examined. Therefore, since I myself knew your affairs better than your parents, as you yourself acknowledged, I deserve to be released from all blame.

Chrysostom: Nay! I will not proceed to those questions until I have resolved such as concern yourself alone, if you were to ask me ten thousand times to dispose of these charges. You said indeed that ignorance would bring me forgiveness, and that I should have been free from all accusation if I had brought you into your present position not knowing anything about you, but that as I did not betray you in ignorance, but was intimately acquainted with your affairs, I was deprived of all reasonable pretext and excuse. But I say precisely the reverse: for in such matters there is need of careful scrutiny, and he who is going to present any one as qualified for the priesthood ought not to be content with public report only, but should also himself, above all and before all, investigate the man's character. For when the blessed Paul says, He must also have a good report of them which are without, 1 Timothy 3:7 he does not dispense with an exact and rigorous inquiry, nor does he assign to such testimony precedence over the scrutiny required in such cases. For after much previous discourse, he mentioned this additional testimony, proving that one must not be contented with it alone for elections of this kind, but take it into consideration along with the rest. For public report often speaks false; but when careful investigation precedes, no further danger need be apprehended from it. On this account, after the other kinds of evidence he places that which comes from those who are without. For he did not simply say, he must have a good report, but added the words, from them which are without, wishing to show that before the report of those without he must be carefully examined. Inasmuch, then, as I myself knew your affairs better than your parents, as you also yourself acknowledged, I might deserve to be released from all blame.

Basil: No, this is the very reason why you could not escape blame if someone chose to accuse you. Don't you remember hearing from me, and often learning from my actual behavior, how weak my character is? Weren't you constantly mocking me for my cowardice, because I was so easily discouraged by everyday troubles?

Basil: Nay this is the very reason why you could not escape, if any one chose to indite you. Do you not remember hearing from me, and often learning from my actual conduct, the feebleness of my character? Were you not perpetually taunting me for my pusillanimity, because I was so easily dejected by ordinary cares?

I do remember hearing you say such things often, and I won't deny it. But if I ever taunted you, I did it playfully, not seriously. However, I'm not going to argue about these matters now, and I ask the same tolerance from you while I want to mention some of the good qualities you possess. For if you try to prove that what I'm saying is false, I won't hold back, but will show that you're saying these things more to put yourself down than to speak the truth, and I'll use nothing but your own words and actions as evidence to prove my point. Now the first question I want to ask you is this: do you know how great the power of love is? For leaving aside all the miracles that were to be performed by the apostles, Christ said, "By this everyone will know that you are my disciples if you love one another" (John 13:35), and Paul said that it was the fulfillment of the law (Romans 13:10) and that without it no spiritual gift had any value. Well, this excellent virtue, the distinguishing mark of Christ's disciples, the gift that is greater than all other gifts—I have seen it deeply rooted in your soul and producing much fruit.

5. Chrysostom: I do indeed remember often hearing such things said by you; I would not deny it. But if I ever taunted you, I did it in sport and not in serious truth. However, I do not now dispute about these matters, and I claim the same degree of forbearance from you while I wish to make mention of some of the good qualities which you possess. For if you attempt to convict me of saying what is untrue, I shall not spare you, but shall prove that you say these things rather by way of self-depreciation than with a view to truth, and I will employ no evidence but your own words and deeds to demonstrate the truth of my assertion. And now the first question I wish to ask of you is this: do you know how great the power of love is? For omitting all the miracles which were to be wrought by the apostles, Christ said, Hereby shall men know that you are my disciples if you love one another, John 13:35 and Paul said that it was the fulfilling of the law, Romans 13:10 and that in default of it no spiritual gift had any profit. Well, this choice good, the distinguishing mark of Christ's disciples, the gift which is higher than all other gifts, I perceived to be deeply implanted in your soul, and teeming with much fruit.

I do acknowledge that this matter is of deep concern to me, and that I try very earnestly to keep this commandment, but I have not succeeded even halfway in doing so. You yourself would bear witness to this if you would stop speaking out of favoritism and simply respect the truth.

Basil: I acknowledge indeed that the matter is one of deep concern to me, and that I endeavor most earnestly to keep this commandment, but that I have not even half succeeded in so doing, even you yourself would bear me witness if you would leave off talking out of partiality, and simply respect the truth.

Chrysostom: Well then, I will turn to my evidence and do what I threatened—proving that you want to put yourself down rather than speak the truth. But I will mention something that just happened, so no one can suspect me of trying to obscure the truth by bringing up events from long ago, when the passage of time and forgetfulness would prevent anyone from objecting to things I might say just to flatter you. For when one of our close friends was falsely accused of insult and foolishness and was in extreme danger, you threw yourself into the middle of that danger, even though no one summoned you or the person in danger appealed to you. That is the fact. But to convict you out of your own mouth, I will remind you of the words you spoke. When some people disapproved of this zeal while others praised and admired it, you said to those who accused you: "How can I help myself? I do not know how to love in any other way than by giving up my life when it is necessary to save any of my friends who is in danger." In this you repeated, in different words but with the same meaning, what Christ said to his disciples when he defined perfect love: "Greater love has no man than this, that a man lay down his life for his friends." If it is impossible to find greater love than this, you have reached its limit, and by both your deeds and your words have reached the summit. This is why I betrayed you, this is why I devised that plot. Do I now convince you that it was not from any malicious intent or from any desire to thrust you into danger, but from a conviction of your future usefulness that I dragged you into this course?

6. Chrysostom: Well, then, I shall betake myself to my evidences, and shall now do what I threatened, proving that you wish to disparage yourself rather than to speak the truth. But I will mention a fact which has only just occurred, that no one may suspect me of attempting to obscure the truth by the great lapse of time in relating events long past, as oblivion would then prevent any objection being made to the things which I might say with a view to gratification. For when one of our intimate friends, having been falsely accused of insult and folly, was in extreme peril, you then flung yourself into the midst of the danger, although you were not summoned by any one, or appealed to by the person who was about to be involved in danger. Such was the fact: but that I may convict you out of your own mouth, I will remind you of the words you uttered: for when some did not approve of this zeal, while others commended and admired it, How can I help myself? you said to those who accused you, for I do not know how otherwise to love than by giving up my life when it is necessary to save any of my friends who is in danger: thus repeating, in different words, indeed, but with the same meaning, what Christ said to his disciples when he laid down the definition of perfect love. Greater love, He said, has no man than this that a man lay down his life for his friends. If then it is impossible to find greater love than this, you have attained its limit, and both by your deeds and words have crowned the summit. This is why I betrayed you, this is why I contrived that plot. Do I now convince you that it was not from any malicious intent, nor from any desire to thrust you into danger, but from a persuasion of your future usefulness that I dragged you into this course?

Basil: Do you think that love alone is enough to correct other people?

Basil: Do you then suppose that love is sufficient for the correction of one's fellowmen?

Chrysostom: It would certainly contribute greatly to this goal. But if you want me to provide evidence of your practical wisdom as well, I will do so, and I will prove that your understanding surpasses your lovingkindness.

Chrysostom: Certainly it would contribute in a great measure to this end. But if you wish me to produce evidence of your practical wisdom also, I will proceed to do so, and will prove that your understanding exceeds your lovingkindness.

At these remarks he blushed deeply and said, "Let my character be set aside now, for it was not about this that I originally asked for an explanation. But if you have any valid answer to make to those who are outside, I would gladly hear what you have to say. Therefore, abandoning this pointless argument, tell me what defense I shall make, both to those who have honored you and to those who are distressed on their behalf, since they consider themselves to be insulted."

At these remarks he blushed scarlet and said, Let my character be now dismissed: for it was not about this that I originally demanded an explanation; but if you have any just answer to make to those who are without, I would gladly hear what you have to say. Wherefore, abandoning this vain contest, tell me what defense I shall make, both to those who have honored you and to those who are distressed on their account, considering them to be insulted.

This is just the point I am finally hastening toward, for since my explanation to you has been completed, I shall easily turn to this part of my defense. What then is the accusation these persons make, and what are their charges? They say that they have been insulted and grievously wronged by me because I have not accepted the honor which they wished to confer upon me. Now in the first place I say that no account should be taken of the insult shown to men, seeing that by paying honor to them I should be compelled to offend God. And I should say to those who are displeased that it is not safe to take offense at these things, but that doing so does them much harm. For I think that those who ground themselves in God and look to Him alone ought to be so religiously disposed as not to consider such a thing an insult, even if they happened to be dishonored a thousand times. But that I have not gone so far as even to think of daring anything of this kind is clear from what I am about to say. For if indeed I had been motivated by arrogance and vainglory, as you have often said some slanderously claim, to agree with my accusers, I should have been one of the most wicked of mankind, having treated great and excellent men, who are moreover my benefactors, with contempt. For if men ought to be punished for wronging those who have never wronged them, how much more ought we to honor those who have spontaneously chosen to honor us? For no one could possibly say that they were repaying me for any benefits small or great which they had received at my hands. How great a punishment then would one deserve if one repaid them in the opposite manner. But if such a thing never entered my mind, and I declined the heavy burden with quite a different intention, why do they refuse to pardon me (even if they do not consent to approve), but accuse me of having selfishly spared my own soul? For far from having insulted the men in question I should say that I had even honored them by my refusal.

7. Chrysostom: This is just the point to which I am finally hastening, for as my explanation to you has been completed I shall easily turn to this part of my defense. What then is the accusation made by these persons, and what are their charges? They say that they have been insulted and grievously wronged by me because I have not accepted the honor which they wished to confer upon me. Now in the first place I say that no account should be taken of the insult shown to men, seeing that by paying honor to them I should be compelled to offend God. And I should say to those who are displeased that it is not safe to take offense at these things, but does them much harm. For I think that those who stay themselves on God and look to Him alone, ought to be so religiously disposed as not to account such a thing an insult, even if they happened to be a thousand times dishonored. But that I have not gone so far as even to think of daring anything of this kind is manifest from what I am about to say. For if indeed I had been induced by arrogance and vainglory, as you have often said some slanderously affirm, to assent to my accusers, I should have been one of the most iniquitous of mankind, having treated great and excellent men, my benefactors moreover, with contempt. For if men ought to be punished for wronging those who have never wronged them, how ought we to honor those who have spontaneously preferred to honor us? For no one could possibly say that they were requiting me for any benefits small or great which they had received at my hands. How great a punishment then would one deserve if one requited them in the contrary manner. But if such a thing never entered my mind, and I declined the heavy burden with quite a different intention, why do they refuse to pardon me (even if they do not consent to approve), but accuse me of having selfishly spared my own soul? For so far from having insulted the men in question I should say that I had even honored them by my refusal.

Do not be surprised by how paradoxical my statement sounds, because I will quickly explain it.

And do not be surprised at the paradoxical nature of my remark, for I shall supply a speedy solution of it.

For had I accepted the office, I do not say all people, but those who enjoy speaking maliciously might have suspected and said many things about me as the one elected and about them as the electors: for example, that they valued wealth, admired high social rank, or had been swayed by flattery to promote me to this honor—indeed I cannot say whether someone might not have suspected that they were bribed with money. Moreover, they would have said that Christ called fishermen, tentmakers, and tax collectors to this dignity, whereas these men reject those who support themselves by daily labor, but if there is anyone who devotes himself to secular learning and is raised in leisure, him they receive and admire. For why, I ask, have they passed over men who have undergone countless labors in the service of the Church and suddenly dragged into this dignity one who has never experienced any labors of this kind but has spent all his youth in the useless study of secular learning? These things and more they might have said had I accepted the office, but not so now. For every excuse for slander is now taken away from them, and they can accuse neither me of flattery nor the others of receiving bribes, unless some choose to act like complete madmen. For how could one who used flattery and spent money in order to obtain the dignity have handed it over to others when he could have obtained it? For this would be just as if a man who had devoted much labor to the ground so that the grain field might be loaded with abundant produce and the presses overflow with wine, after countless labors and great expenditure of money, were to hand over the fruits to others just when it was time to reap his grain and gather in his vintage. Do you see that although what was said might be far from the truth, nevertheless those who wished to slander the electors would then have had an excuse for claiming that the choice was made without sound judgment and consideration? But as it is I have prevented them from being loud-mouthed or even uttering a single word on the subject. Such then and more would have been their remarks at the outset. But after undertaking the ministry I would not have been able day by day to defend myself against accusers, even if I had done everything faultlessly, to say nothing of the many mistakes I inevitably would have made owing to my youth and inexperience. But now I have saved the electors from this kind of accusation as well, whereas in the other case I would have involved them in countless reproaches. For what would not the world have said? They have committed affairs of such vast interest and importance to thoughtless youths, they have defiled the flock of God, and Christian affairs have become a joke and a laughingstock. But now all iniquity shall stop her mouth. For although they may say these things on your account, you will quickly teach them by your actions that understanding is not to be measured by age, and the grey head is not to be the test of an elder—that the young man ought not to be absolutely excluded from the ministry, but only the novice: and the difference between the two is great.

8. For had I accepted the office, I do not say all men, but those who take pleasure in speaking evil, might have suspected and said many things concerning myself who had been elected and concerning them, the electors: for instance, that they regarded wealth, and admired splendor of rank, or had been induced by flattery to promote me to this honor: indeed I cannot say whether some one might not have suspected that they were bribed by money. Moreover, they would have said, Christ called fishermen, tentmakers, and publicans to this dignity, whereas these men reject those who support themselves by daily labor: but if there be any one who devotes himself to secular learning, and is brought up in idleness, him they receive and admire. For why, pray, have they passed by men who have undergone innumerable toils in the service of the Church, and suddenly dragged into this dignity one who has never experienced any labors of this kind, but has spent all his youth in the vain study of secular learning. These things and more they might have said had I accepted the office: but not so now. For every pretext for maligning is now cut away from them, and they can neither accuse me of flattery, nor the others of receiving bribes, unless some choose to act like mere madmen. For how could one who used flattery and expended money in order to obtain the dignity, have abandoned it to others when he might have obtained it? For this would be just as if a man who had bestowed much labor upon the ground in order that the grain field might be laden with abundant produce, and the presses overflow with wine, after innumerable toils and great expenditure of money were to surrender the fruits to others just when it was time to reap his grain and gather in his vintage. Do you see that although what was said might be far from the truth, nevertheless those who wished to calumniate the electors would then have had a pretext for alleging that the choice was made without fair judgment and consideration. But as it is I have prevented them from being open mouthed, or even uttering a single word on the subject. Such then and more would have been their remarks at the outset. But after undertaking the ministry I should not have been able day by day to defend myself against accusers, even if I had done everything faultlessly, to say nothing of the many mistakes which I must have made owing to my youth and inexperience. But now I have saved the electors from this kind of accusation also, whereas in the other case I should have involved them in innumerable reproaches. For what would not the world have said? They have committed affairs of such vast interest and importance to thoughtless youths, they have defiled the flock of God, and Christian affairs have become a jest and a laughing-stock. But now all iniquity shall stop her mouth. For although they may say these things on your account, you will speedily teach them by your acts that understanding is not to be estimated by age, and the grey head is not to be the test of an elder — that the young man ought not to be absolutely excluded from the ministry, but only the novice: and the difference between the two is great.

I had many genuine and true friends who understood the laws of friendship and faithfully observed them. But out of this large number, there was one who exceeded all the rest in his attachment to me, striving to surpass them as much as they themselves surpassed ordinary acquaintances. He was one of those who were constantly at my side, for we were engaged in the same studies and employed the same teachers. We had the same eagerness and zeal about the studies at which we worked, and a passionate desire produced by the same circumstances was equally strong in both of us. For not only when we were attending school, but also after we had left it, when it became necessary to consider what course of life it would be best for us to adopt, we found ourselves to be of the same mind.

1. I had many genuine and true friends, men who understood the laws of friendship, and faithfully observed them; but out of this large number there was one who excelled all the rest in his attachment to me, striving to outstrip them as much as they themselves outstripped ordinary acquaintance. He was one of those who were constantly at my side; for we were engaged in the same studies, and employed the same teachers. We had the same eagerness and zeal about the studies at which we worked, and a passionate desire produced by the same circumstances was equally strong in both of us. For not only when we were attending school, but after we had left it, when it became necessary to consider what course of life it would be best for us to adopt, we found ourselves to be of the same mind.

And beyond these things, there were other factors that preserved and maintained this harmony unbroken and secure. Regarding the greatness of our homeland, neither of us had reason to boast over the other, nor was I weighed down with riches while he was constrained by poverty. Instead, our resources matched as closely as our interests. Our families were also of equal social standing, and so everything aligned with our natural inclination toward friendship.

2. And in addition to these, there were other things also which preserved and maintained this concord unbroken and secure. For as regarded the greatness of our fatherland neither had one cause to vaunt himself over the other, nor was I burdened with riches, and he pinched by poverty, but our means corresponded as closely as our tastes. Our families also were of equal rank, and thus everything concurred with our disposition.

But when it became our duty to pursue the blessed life of monks and the true philosophy, our balance was no longer even. His scale rose high, while I, still entangled in the lusts of this world, dragged mine down and kept it low, weighting it with those fantasies that young people are prone to indulge in. From that point forward our friendship remained as strong as it was before, but our contact was interrupted, for it was impossible for people who were not interested in the same things to spend much time together. But as soon as I too began to emerge a little from the flood of worldliness, he received me with open arms. Yet not even then could we maintain our former equality, for having gotten a head start in time and having shown great earnestness, he rose again above my level and soared to a great height.

3. But when it became our duty to pursue the blessed life of monks, and the true philosophy, our balance was no longer even, but his scale mounted high, while I, still entangled in the lusts of this world, dragged mine down and kept it low, weighting it with those fancies in which youths are apt to indulge. For the future our friendship indeed remained as firm as it was before, but our intercourse was interrupted; for it was impossible for persons who were not interested about the same things to spend much time together. But as soon as I also began to emerge a little from the flood of worldliness, he received me with open arms; yet not even thus could we maintain our former equality: for having got the start of me in time, and having displayed great earnestness, he rose again above my level, and soared to a great height.

Being a good man and valuing my friendship highly, he separated himself from all the rest of the brethren and spent all his time with me, which he had wanted to do before but had been prevented, as I was saying, by my frivolity. For it was impossible for a man who attended the law courts and was excited about the pleasures of the theater to spend much time with someone who was devoted to his books and never set foot in the marketplace. Consequently, when the obstacles were removed and he had brought me into the same way of life as himself, he freely expressed the desire he had long been holding. He could not bear to leave me even for a moment, and he persistently urged that we should each abandon our own home and share a common dwelling. In fact, he persuaded me, and the matter was set in motion.

4. Being a good man, however, and placing a high value on my friendship, he separated himself from all the rest (of the brethren), and spent the whole of his time with me, which he had desired to do before, but had been prevented as I was saying by my frivolity. For it was impossible for a man who attended the law-courts, and was in a flutter of excitement about the pleasures of the stage, to be often in the company of one who was nailed to his books, and never set foot in the market place. Consequently when the hindrances were removed, and he had brought me into the same condition of life as himself, he gave free vent to the desire with which he had long been laboring. He could not bear leaving me even for a moment, and he persistently urged that we should each of us abandon our own home and share a common dwelling:– in fact he persuaded me, and the affair was taken in hand.

But my mother's constant pleas prevented me from granting him this favor—or rather, from receiving this benefit from him. For when she realized I was considering this step, she brought me into her private room and sat down beside me on the bed where she had given birth to me. She poured out floods of tears, and then added words even more pitiful than her weeping, lamenting as follows: My child, Heaven did not allow me to enjoy for long the blessing of your father's virtue. His death came soon after the labor pains I suffered at your birth, leaving you an orphan and me a widow before my time to face all the terrible hardships of widowhood, which only those who have experienced them can truly understand. No words can adequately describe the turbulent situation of a young woman who has only recently left her father's house and has no experience in managing affairs, when she is suddenly overwhelmed by crushing grief and forced to carry a burden of responsibility too heavy for her age and sex. She must deal with lazy servants and watch out for their dishonesty, defend against scheming relatives, bravely endure the threats of tax collectors and harsh tax assessments. And if the deceased has left behind a child, even if it is a daughter, this causes the mother great anxiety, though with less expense and fear—but a son fills her with countless fears and many worries every day, not to mention the great expense she must bear if she wants to raise him properly. Yet none of these things persuaded me to remarry or bring a second husband into your father's house. Instead I persevered as I was, amid all the storm and chaos, and did not shrink from the iron furnace of widowhood. My primary help was indeed the grace from above, but it was no small comfort to me in those terrible trials to look constantly at your face and to preserve in you a living image of the one who had departed—an image that was truly a close likeness.

5. But the continual lamentations of my mother hindered me from granting him the favor, or rather from receiving this boon at his hands. For when she perceived that I was meditating this step, she took me into her own private chamber, and, sitting near me on the bed where she had given birth to me, she shed torrents of tears, to which she added words yet more pitiable than her weeping, in the following lamentable strain: My child, it was not the will of Heaven that I should long enjoy the benefit of your father's virtue. For his death soon followed the pangs which I endured at your birth, leaving you an orphan and me a widow before my time to face all the horrors of widowhood, which only those who have experienced them can fairly understand. For no words are adequate to describe the tempest-tossed condition of a young woman who, having but lately left her paternal home, and being inexperienced in business, is suddenly racked by an overwhelming sorrow, and compelled to support a load of care too great for her age and sex. For she has to correct the laziness of servants, and to be on the watch for their rogueries, to repel the designs of relations, to bear bravely the threats of those who collect the public taxes, and harshness in the imposition of rates. And if the departed one should have left a child, even if it be a girl, great anxiety will be caused to the mother, although free from much expense and fear: but a boy fills her with ten thousand alarms and many anxieties every day, to say nothing of the great expense which one is compelled to incur if she wishes to bring him up in a liberal way. None of these things, however, induced me to enter into a second marriage, or introduce a second husband into your father's house: but I held on as I was, in the midst of the storm and uproar, and did not shun the iron furnace of widowhood. My foremost help indeed was the grace from above; but it was no small consolation to me under those terrible trials to look continually on your face and to preserve in you a living image of him who had gone, an image indeed which was a fairly exact likeness.

On this account, even when you were an infant and had not yet learned to speak—a time when children give their parents the greatest delight—you gave me much comfort. You cannot complain that, although I bore my widowhood bravely, I diminished your inheritance, which I know has been the fate of many who have had the misfortune of being orphans. For besides keeping all of it intact, I spared no expense that was needed to give you an honorable position, spending for this purpose some of my own fortune and my marriage dowry. Yet do not think that I say these things to reproach you. In return for all these benefits I ask one favor: do not plunge me into a second widowhood or revive the grief that is now laid to rest. Wait for my death. Perhaps in a little while I will depart. The young look forward to a distant old age, but we who have grown old have nothing but death to wait for. When you have committed my body to the ground and mingled my bones with your father's, embark for a long voyage and set sail on any sea you wish. Then there will be no one to hinder you. But as long as my life lasts, be content to live with me. Do not, I beg you, oppose God in vain, involving me without cause—when I have done you no wrong—in these great calamities. For if you have any reason to complain that I drag you into worldly cares and force you to attend to business, do not be restrained by any reverence for the laws of nature, for training or custom, but flee from me as an enemy. But if, on the contrary, I do everything to provide leisure for your journey through this life, let this bond at least, if nothing else, keep you by me. For though you could say that ten thousand people loved you, no one will afford you the enjoyment of so much freedom, since there is no one who is equally anxious for your welfare.

On this account, even when you were an infant, and had not yet learned to speak, a time when children are the greatest delight to their parents, you afforded me much comfort. Nor indeed can you complain that, although I bore my widowhood bravely, I diminished your patrimony, which I know has been the fate of many who have had the misfortune to be orphans. For, besides keeping the whole of it intact, I spared no expense which was needful to give you an honorable position, spending for this purpose some of my own fortune, and of my marriage dowry. Yet do not think that I say these things by way of reproaching you; only in return for all these benefits I beg one favor: do not plunge me into a second widowhood; nor revive the grief which is now laid to rest: wait for my death: it may be in a little while I shall depart. The young indeed look forward to a distant old age; but we who have grown old have nothing but death to wait for. When, then, you shall have committed my body to the ground, and mingled my bones with your father's, embark for a long voyage, and set sail on any sea you will: then there will be no one to hinder you: but as long as my life lasts, be content to live with me. Do not, I pray you, oppose God in vain, involving me without cause, who have done you no wrong, in these great calamities. For if you have any reason to complain that I drag you into worldly cares, and force you to attend to business, do not be restrained by any reverence for the laws of nature, for training or custom, but fly from me as an enemy; but if, on the contrary, I do everything to provide leisure for your journey through this life, let this bond at least if nothing else keep you by me. For could thou say that ten thousand loved you, yet no one will afford you the enjoyment of so much liberty, seeing there is no one who is equally anxious for your welfare.

These words, and more, my mother spoke to me, and I related them to that noble young man. But he, far from being discouraged by these words, was even more insistent in making the same request as before. Now while we were in this situation, he continually pleading and I refusing to agree, we were both disturbed by a report that suddenly reached us that we were about to be raised to the office of bishop. As soon as I heard this rumor I was seized with alarm and confusion: alarm that I might be captured against my will, and confusion, asking myself repeatedly where these men could have gotten such an idea about us, for when I looked at myself I found nothing worthy of such an honor. But that noble young man came to me privately and discussed these things with me as if I knew nothing of the rumor. He begged that in this situation we should also, as we had done before, take the same action and follow the same plan. He would readily follow me whatever course I might take, whether I tried to flee or submitted to being captured. Seeing his eagerness, and considering that I would cause a loss to the whole Church if, because of my own weakness, I deprived the flock of Christ of a young man who was so good and so well qualified to oversee large numbers of people, I held back from revealing to him the plan I had formed, although I had never before kept any of my plans hidden from him. I now told him that it would be best to postpone our decision about this matter to another time, since it was not immediately urgent, and by doing this I persuaded him to put it out of his mind, and at the same time I encouraged him to hope that if such a thing should ever happen to us, I would be of the same mind with him. But after a short time, when someone who was to ordain us arrived, I kept myself hidden, but Basil, not knowing this, was taken away on another pretext and made to take on the yoke, hoping from the promises I had made to him that I would certainly follow, or rather thinking that he was following me. For some of those who were present, seeing that he resented being seized, deceived him by exclaiming how strange it was that the one who was generally considered to be more hot-tempered (meaning me) had yielded very mildly to the judgment of the Fathers, whereas he, who was considered a much wiser and milder person, had shown himself hot-headed and arrogant, being unruly, stubborn, and contrary. Having yielded to these criticisms, and afterwards having learned that I had escaped capture, he came to me in deep dejection, sat down near me and tried to speak, but was prevented by distress of mind and inability to put into words the violence that had been done to him. As soon as he opened his mouth he was prevented from speaking by grief cutting off his words before they could pass his lips. Seeing his tearful and agitated state, and knowing the cause, I laughed for joy, and, seizing his right hand, I forced a kiss on him and praised God that my plan had succeeded so well, as I had always prayed it would. But when he saw that I was delighted and beaming with joy, and understood that he had been deceived by me, he was even more upset and distressed.

6. These words, and more, my mother spoke to me, and I related them to that noble youth. But he, so far from being disheartened by these speeches, was the more urgent in making the same request as before. Now while we were thus situated, he continually entreating, and I refusing my assent, we were both of us disturbed by a report suddenly reaching us that we were about to be advanced to the dignity of the episcopate. As soon as I heard this rumor I was seized with alarm and perplexity: with alarm lest I should be made captive against my will, and perplexity, inquiring as I often did whence any such idea concerning us could have entered the minds of these men; for looking to myself I found nothing worthy of such an honor. But that noble youth having come to me privately, and having conferred with me about these things as if with one who was ignorant of the rumor, begged that we might in this instance also as formerly shape our action and our counsels the same way: for he would readily follow me whichever course I might pursue, whether I attempted flight or submitted to be captured. Perceiving then his eagerness, and considering that I should inflict a loss upon the whole body of the Church if, owing to my own weakness, I were to deprive the flock of Christ of a young man who was so good and so well qualified for the supervision of large numbers, I abstained from disclosing to him the purpose which I had formed, although I had never before allowed any of my plans to be concealed from him. I now told him that it would be best to postpone our decision concerning this matter to another season, as it was not immediately pressing, and by so doing persuaded him to dismiss it from his thoughts, and at the same time encouraged him to hope that, if such a thing should ever happen to us, I should be of the same mind with him. But after a short time, when one who was to ordain us arrived, I kept myself concealed, but Basil, ignorant of this, was taken away on another pretext, and made to take the yoke, hoping from the promises which I had made to him that I should certainly follow, or rather supposing that he was following me. For some of those who were present, seeing that he resented being seized, deceived him by exclaiming how strange it was that one who was generally reputed to be the more hot tempered (meaning me), had yielded very mildly to the judgment of the Fathers, whereas he, who was reckoned a much wiser and milder kind of man, had shown himself hotheaded and conceited, being unruly, restive, and contradictory. Having yielded to these remonstrances, and afterwards having learned that I had escaped capture, he came to me in deep dejection, sat down near me and tried to speak, but was hindered by distress of mind and inability to express in words the violence to which he had been subjected. No sooner had he opened his mouth than he was prevented from utterance by grief cutting short his words before they could pass his lips. Seeing, then, his tearful and agitated condition, and knowing as I did the cause, I laughed for joy, and, seizing his right hand, I forced a kiss on him, and praised God that my plan had ended so successfully, as I had always prayed it might. But when he saw that I was delighted and beaming with joy, and understood that he had been deceived by me, he was yet more vexed and distressed.

When he had calmed down a bit from this emotional turmoil, he began: If you have rejected the position assigned to you and no longer care about me (though I don't know why), you should at least consider your own reputation. But as things stand, you have set everyone talking, and people are saying that you turned down this ministry out of love of vainglory, and no one will acquit you of this charge. As for me, I can't bear to go to the marketplace; so many people approach me there and criticize me every day. Whenever they see me anywhere in the city, all my close friends pull me aside and put most of the blame on me. They say, "Since you knew his intention—for none of his affairs could have been hidden from you—you should not have concealed it but should have told us, and we would have found some way to capture him." But I'm too ashamed and embarrassed to tell them that I didn't know you had been plotting this trick for so long, in case they conclude that our friendship was only a pretense. For even if that's true, as it really is—and you yourself wouldn't deny it after what you've done to me—still it's better to hide our misfortune from outsiders and people who only have a moderate opinion of us. I'm reluctant to tell them the truth about how things really are between us, and so I'm forced from now on to keep quiet, look down at the ground, and turn away to avoid people I meet. For if I escape condemnation on the first charge, I'm forced to face judgment for lying. They will never believe me when I say that you counted Basil among those not allowed to know your private affairs. However, I won't dwell on this too much, since it seems acceptable to you, but how shall we endure the disgrace to come? Some people accuse you of arrogance, others of vainglory, while our more lenient critics charge us with both these offenses and add that we have insulted those who honored us—though even if they had suffered greater indignity it would have served them right for passing over so many distinguished men and promoting mere youths who until yesterday were absorbed in worldly affairs to such a dignity as they never dreamed of obtaining, just so they can for a short time knit their brows, wear dark clothing, and put on a serious expression. Those who from early manhood to extreme old age have diligently practiced self-discipline are now to be placed under the authority of youths who haven't even heard the laws that should govern their administration of this office. I am constantly attacked by people saying such things and worse, and I don't know how to respond to them. But please tell me: for I don't suppose you fled and incurred such hatred from such distinguished men without cause or thought, but that you made your decision with reasoning and careful consideration. So I assume you have some argument ready for your defense. Tell me, then, whether there is any reasonable excuse I can make to those who accuse us.

7. And when he had a little recovered from this agitation of mind, he began: If you have rejected the part allotted to you, and have no further regard for me (I know not indeed for what cause), you ought at least to consider your own reputation; but as it is you have opened the mouths of all, and the world is saying that you have declined this ministry through love of vainglory, and there is no one who will deliver you from this accusation. As for me, I cannot bear to go into the market place; there are so many who come up to me and reproach me every day. For, when they see me anywhere in the city, all my intimate friends take me aside, and cast the greater part of the blame upon me. Knowing his intention, they say, for none of his affairs could be kept secret from you, you should not have concealed it, but ought to have communicated it to us, and we should have been at no loss to devise some plan for capturing him. But I am too much ashamed and abashed to tell them that I did not know you had long been plotting this trick, lest they should say that our friendship was a mere pretence. For even if it is so, as indeed it is — nor would you yourself deny it after what you have done to me — yet it is well to hide our misfortune from the outside world, and persons who entertain but a moderate opinion of us. I shrink from telling them the truth, and how things really stand with us, and I am compelled in future to keep silence, and look down on the ground, and turn away to avoid those whom I meet. For if I escape the condemnation on the former charge, I am forced to undergo judgment for speaking falsehood. For they will never believe me when I say that you ranged Basil among those who are not permitted to know your secret affairs. Of this, however, I will not take much account, since it has seemed agreeable to you, but how shall we endure the future disgrace? For some accuse you of arrogance, others of vainglory: while those who are our more merciful accusers, lay both these offenses to our charge, and add that we have insulted those who did us honor, although had they experienced even greater indignity it would only have served them right for passing over so many and such distinguished men and advancing mere youths, who were but yesterday immersed in the interests of this world, to such a dignity as they never have dreamed of obtaining, in order that they may for a brief season knit the eyebrows, wear dusky garments, and put on a grave face. Those who from the dawn of manhood to extreme old age have diligently practised self-discipline, are now to be placed under the government of youths who have not even heard the laws which should regulate their administration of this office. I am perpetually assailed by persons who say such things and worse, and am at a loss how to reply to them; but I pray you tell me: for I do not suppose that you took to flight and incurred such hatred from such distinguished men without cause or consideration, but that your decision was made with reasoning and circumspection: whence also I conjecture that you have some argument ready for your defense. Tell me, then, whether there is any fair excuse which I can make to those who accuse us.

I'm not demanding any account for the wrongs I've suffered from you, nor for the deceit or treachery you've practiced, nor for the advantage you gained from me in the past. I placed my very life, so to speak, in your hands, yet you treated me with as much cunning as if you needed to guard yourself against an enemy. If you knew this decision of ours to be beneficial, you shouldn't have avoided the gain. If on the contrary it was harmful, you should have saved me from the loss as well, since you always said you valued me above everyone else. But you did everything to make me fall into the trap, and you had no need for cunning and pretense in dealing with someone who always displayed the utmost sincerity and openness in speech and action toward you. Nevertheless, as I said, I'm not now accusing you of any of these things or reproaching you for the lonely position you've placed me in by ending those conversations from which we often gained considerable pleasure and benefit. I pass over all these things and bear them in silence and gentleness—not because you've acted gently in wronging me, but because from the day I cherished your friendship I made it a rule for myself that whatever sorrow you might cause me, I would never force you into having to apologize. You know yourself that you've caused me no small loss, if you remember what we always said ourselves, and what others said about us: that it was a great gain for us to be of one mind and protected by each other's friendship. Everyone indeed said that our harmony would bring considerable advantage to many besides ourselves. I never saw, however, as far as I'm concerned, how it could benefit others, but I did say we would at least gain this benefit from it: that those who wished to oppose us would find us difficult to defeat. And I never stopped reminding you of these things, saying: the age is cruel, scheming people are many, genuine love no longer exists, and the deadly plague of envy has crept in to take its place. We walk amid snares and along the edge of walls. Those who are ready to rejoice in our misfortunes, should any befall us, are many and surround us on all sides, whereas there is no one to sympathize with us, or at least such people can easily be counted. Beware that through separation we don't incur much ridicule and damage worse than ridicule. A brother helped by a brother is like a strong city and well-fortified kingdom. Don't dissolve this genuine intimacy or break down the fortress. I was continually saying such things and more—not because I ever suspected anything of this kind, but supposing you to be entirely sound in your relationship toward me, I did it as an extra precaution, wishing to keep someone already healthy in good health. But unknowingly, it seems, I was giving medicine to a sick man, and even so I haven't been fortunate enough to do any good and have gained nothing from my excessive caution. Having completely cast aside all these considerations without giving them a thought, you've set me adrift like a ship without ballast on an untested ocean, paying no attention to those fierce waves I must face. If I should ever suffer slander or mockery or any other kind of insult or threat (and such things must happen frequently), to whom will I flee for refuge? To whom will I confide my distress? Who will be willing to help me, drive back my attackers, and stop their assaults? Who will comfort me and prepare me to bear the crude mockery that may still await me? There is no one, since you stand apart from this terrible struggle and cannot even hear my cry. Do you see then what harm you've caused? Now that you've struck the blow, do you realize what a deadly wound you've inflicted? But let all this pass, for it's impossible to undo the past or find a path through insurmountable difficulties. What will I say to the outside world? What defense will I make against their accusations?

For I do not demand any account for the wrongs which I have sustained at your hands, nor for the deceit or treachery you have practised, nor for the advantage which you have derived from me in the past. For I placed my very life, so to say, in your hands, yet you have treated me with as much guile as if it had been your business to guard yourself against an enemy. Yet if you knew this decision of ours to be profitable, you ought not to have avoided the gain: if on the contrary injurious, you should have saved me also from the loss, as you always said that you esteemed me before every one else. But you have done everything to make me fall into the snare: and you had no need of guile and hypocrisy in dealing with one who was wont to display the utmost sincerity and candor in speech and action towards you. Nevertheless, as I said, I do not now accuse you of any of these things, or reproach you for the lonely position in which you have placed me by breaking off those conferences from which we often derived no small pleasure and profit; but all these things I pass by, and bear in silence and meekness, not that you have acted meekly in transgressing against me, but because from the day that I cherished your friendship I laid it down as a rule for myself, that whatever sorrow you might cause me I would never force you to the necessity of an apology. For you know yourself that you have inflicted no small loss on me if at least you remember what we were always saying ourselves, and the outside world also said concerning us, that it was a great gain for us to be of one mind and be guarded by each other's friendship. Every one said, indeed, that our concord would bring no small advantage to many besides ourselves; I never perceived, however, so far as I am concerned, how it could be of advantage to others: but I did say that we should at least derive this benefit from it: that those who wished to contend with us would find us difficult to master. And I never ceased reminding you of these things: saying the age is a cruel one, and designing men are many, genuine love is no more, and the deadly pest of envy has crept into its place: we walk in the midst of snares, and on the edge of battlements; those who are ready to rejoice in our misfortunes, if any should befall us, are many and beset us from many quarters: whereas there is no one to condole with us, or at least the number of such may be easily counted. Beware that we do not by separation incur much ridicule, and damage worse than ridicule. Brother aided by brother is like a strong city, and well fortified kingdom. Do not dissolve this genuine intimacy, nor break down the fortress. Such things and more I was continually saying, not indeed that I ever suspected anything of this kind, but supposing you to be entirely sound in your relation towards me, I did it as a superfluous precaution, wishing to preserve in health one who was already sound; but unwittingly, as it seems, I was administering medicines to a sick man: and even so I have not been fortunate enough to do any good, and have gained nothing by my excess of forethought. For having totally cast away all these considerations, without giving them a thought, you have turned me adrift like an unballasted vessel on an untried ocean, taking no heed of those fierce billows which I must encounter. For if it should ever be my lot to undergo calumny, or mockery, or any other kind of insult or menace (and such things must frequently occur), to whom shall I fly for refuge: to whom shall I impart my distress, who will be willing to succour me and drive back my assailants and put a stop to their assaults? Who will solace me and prepare me to bear the coarse ribaldry which may yet be in store for me. There is no one since you stand aloof from this terrible strife, and cannot even hear my cry. Do you see then what mischief you have wrought? Now that you have dealt the blow, do you perceive what a deadly wound you have inflicted? But let all this pass: for it is impossible to undo the past, or to find a path through pathless difficulties. What shall I say to the outside world? What defense shall I make to their accusations.

Chrysostom: Cheer up, I replied, because I am not only ready to defend myself on these matters, but I will also try as best I can to give an account of those things you haven't even held me responsible for. In fact, if you want, I will start my defense with those very things. It would be absurd if I were so concerned about what the general public thinks of me, doing everything I can to answer their accusations, but failed to convince my dearest friend that I am not wronging him. It would be even worse if I showed less care for him than he has shown for me—since he has been so patient with me that he won't even accuse me of the wrongs he says he has suffered from me, and has set aside his own concerns out of consideration for mine.

8. Chrysostom: Be of good cheer, I replied, for I am not only ready to answer for myself in these matters, but I will also endeavor as well as I am able to render an account of those for which you have not held me answerable. Indeed, if you wish it, I will make them the starting-point of my defense. For it would be a strange piece of stupidity on my part if, thinking only of praise from the outside public, and doing my best to silence their accusations, I were unable to convince my dearest of all friends that I am not wronging him, and were to treat him with indifference greater than the zeal which he has displayed on my behalf, treating me with such forbearance as even to refrain from accusing me of the wrongs which he says he has suffered from me, and putting his own interests out of the question in consideration for mine.

What wrong have I done you, since I've decided to begin my defense at this point? Is it that I misled you and concealed my purpose? Yet I did it for the benefit of you who were deceived, and of those to whom I handed you over by means of this deception. For if the evil of deception is absolute, and it is never right to use it, I am prepared to accept any penalty you choose—or rather, since you will never bring yourself to inflict punishment on me, I will subject myself to the same condemnation that judges pronounce on wrongdoers when their accusers have convicted them. But if the thing is not always harmful, but becomes good or bad according to the intention of those who practice it, you must stop complaining about deception and prove that it has been devised against you for a bad purpose. And as long as this proof is lacking, it would only be fair for those who wish to conduct themselves wisely not only to refrain from reproaches and accusations, but even to give a friendly reception to the deceiver. For a well-timed deception, undertaken with an upright intention, has such advantages that many people have often had to undergo punishment for refusing to use fraud. And if you investigate the history of generals who have enjoyed the highest reputation from the earliest ages, you will find that most of their triumphs were achieved by stratagem, and that such victories are more highly praised than those won in open battle. For the latter conduct their campaigns with greater expenditure of money and men, so that they gain nothing by the victory but suffer just as much distress as those who have been defeated, both in the loss of troops and the exhaustion of funds. But besides this, they are not even permitted to enjoy all the glory that belongs to the victory, for no small part of it is claimed by those who have fallen, because in spirit they were victorious—their defeat was only a bodily one—so that if it had been possible for them not to fall when they were wounded, and death had not come and put the finishing stroke to their efforts, there would have been no end to their prowess. But one who has been able to gain victory by stratagem subjects the enemy to ridicule as well as disaster. Again, in the other case both sides equally carry off the honors bestowed upon valor, whereas in this case they do not equally obtain those which are bestowed on wisdom, but the prize falls entirely to the victors. And another point no less important is that they preserve the joy of victory for the state unmixed, for abundance of resources and multitudes of men are not like mental powers: the former, if continually used in war, necessarily become exhausted and fail those who possess them, whereas it is the nature of wisdom to increase the more it is exercised. And not in war only, but also in peace the need of deception may be found, not merely in affairs of the state, but also in private life, in the dealings of husband with wife and wife with husband, son with father, friend with friend, and also children with a parent. For the daughter of Saul would not have been able to rescue her husband out of Saul's hands except by deceiving her father. And her brother, wishing to save him whom she had rescued when he was again in danger, made use of the same weapon as the wife.

What is the wrong that I have done you, since I have determined to embark from this point upon the sea of apology? Is it that I misled you and concealed my purpose? Yet I did it for the benefit of yourself who wast deceived, and of those to whom I surrendered you by means of this deceit. For if the evil of deception is absolute, and it is never right to make use of it, I am prepared to pay any penalty you please: or rather, as you will never endure to inflict punishment upon me, I shall subject myself to the same condemnation which is pronounced by judges on evil-doers when their accusers have convicted them. But if the thing is not always harmful, but becomes good or bad according to the intention of those who practise it, you must desist from complaining of deceit, and prove that it has been devised against you for a bad purpose; and as long as this proof is wanting it would only be fair for those who wish to conduct themselves prudently, not only to abstain from reproaches and accusation, but even to give a friendly reception to the deceiver. For a well-timed deception, undertaken with an upright intention, has such advantages, that many persons have often had to undergo punishment for abstaining from fraud. And if you investigate the history of generals who have enjoyed the highest reputation from the earliest ages, you will find that most of their triumphs were achieved by stratagem, and that such are more highly commended than those who conquer in open fight. For the latter conduct their campaigns with greater expenditure of money and men, so that they gain nothing by the victory, but suffer just as much distress as those who have been defeated, both in the sacrifice of troops and the exhaustion of funds. But, besides this, they are not even permitted to enjoy all the glory which pertains to the victory; for no small part of it is reaped by those who have fallen, because in spirit they were victorious, their defeat was only a bodily one: so that had it been possible for them not to fall when they were wounded, and death had not come and put the finishing stroke to their labors, there would have been no end of their prowess. But one who has been able to gain the victory by stratagem involves the enemy in ridicule as well as disaster. Again, in the other case both sides equally carry off the honors bestowed upon valor, whereas in this case they do not equally obtain those which are bestowed on wisdom, but the prize falls entirely to the victors, and, another point no less important is that they preserve the joy of the victory for the state unalloyed; for abundance of resources and multitudes of men are not like mental powers: the former indeed if continually used in war necessarily become exhausted, and fail those who possess them, whereas it is the nature of wisdom to increase the more it is exercised. And not in war only, but also in peace the need of deceit may be found, not merely in reference to the affairs of the state, but also in private life, in the dealings of husband with wife and wife with husband, son with father, friend with friend, and also children with a parent. For the daughter of Saul would not have been able to rescue her husband out of Saul's hands except by deceiving her father. And her brother, wishing to save him whom she had rescued when he was again in danger, made use of the same weapon as the wife. 1 Samuel 20:11

But none of these cases apply to me, for I am not an enemy or one of those trying to harm you—quite the opposite. I entrusted all my interests to your judgment and always followed it whenever you directed me.

Basil: But none of these cases apply to me: for I am not an enemy, nor one of those who are striving to injure you, but quite the contrary. For I entrusted all my interests to your judgment, and always followed it whenever you bid me.

Chrysostom: But, my admirable and excellent sir, this is the very reason why I took care to say that it is good to use this kind of deception not only in war and when dealing with enemies, but also in peacetime and when dealing with our closest friends. As proof that it benefits not only those who deceive but also those who are deceived, if you go to any physician and ask how they relieve their patients from disease, they will tell you that they do not rely on their professional skill alone but sometimes lead the sick to health by using deception and mixing the help they get from it with their medical knowledge. For when the patient's stubbornness and the disease's resistance defeat the physicians' plans, it becomes necessary to put on the mask of deception so that, as on the stage, they can hide what is actually happening. But if you like, I will tell you one example of a clever plan out of many I have heard of that were devised by those in the medical profession. A man was once suddenly struck by a very severe fever; the burning heat increased, and the patient rejected the remedies that could have reduced it and craved a drink of pure wine, passionately begging everyone who came near to give it to him and let him satisfy this deadly craving—I say deadly, because if anyone had granted this request he would not only have made the fever worse but also driven the unhappy man insane. As a result, professional skill was defeated, exhausted, and completely useless, so trickery stepped in and displayed its power in the way I will now describe. The physician took an earthen cup brought straight out of the furnace, soaked it in wine, then drew it out empty, filled it with water, and having ordered the room where the sick man lay to be darkened with curtains so that the light would not reveal the trick, he gave it to him to drink, pretending it was filled with undiluted wine. And the man, before he had taken it in his hands, being deceived by the smell, did not wait to examine what was given to him but, convinced by the odor and deceived by the darkness, eagerly gulped down the drink, and being satisfied with it immediately shook off the feeling of suffocation and escaped the imminent danger. Do you see the advantage of deception? And if anyone were to count up all the tricks of physicians, the list would go on indefinitely. And not only those who heal the body but those who also treat the diseases of the soul can be found continually making use of this remedy. Thus the blessed Paul attracted those multitudes of Jews: with this purpose he circumcised Timothy, although he warned the Galatians in his letter that Christ would not benefit those who were circumcised. For this reason he submitted to the law, although he considered the righteousness that came from the law to be loss after receiving faith in Christ. For great is the value of deception, provided it is not introduced with a harmful intention. In fact, action of this kind should not be called deception but rather a kind of good management, cleverness and skill, capable of finding ways where resources fail and making up for the mind's deficiencies. For I would not call Phinehas a murderer, although he killed two human beings with one stroke, nor would I call Elijah one after the slaughter of the hundred soldiers and the captain, and the rivers of blood he caused to be shed by the destruction of those who sacrificed to demons. For if we were to accept this and examine the bare deeds in themselves apart from the intention of those who did them, one might if he pleased judge Abraham guilty of child-murder and accuse his grandson and descendant of wickedness and deceit. For the one obtained the birthright, and the other transferred the wealth of the Egyptians to the host of the Israelites. But this is not the case—away with such an outrageous thought! For we not only clear them of blame but also admire them because of these things, since even God commended them for the same. For that man would fairly deserve to be called a deceiver who made an unrighteous use of the practice, not one who did so with a beneficial purpose. And often it is necessary to deceive and to do the greatest good by means of this device, whereas someone who has taken a straight course has done great harm to the person he has not deceived.

Chrysostom: But, my admirable and excellent Sir, this is the very reason why I took the precaution of saying that it was a good thing to employ this kind of deceit, not only in war, and in dealing with enemies, but also in peace, and in dealing with our dearest friends. For as a proof that it is beneficial not only to the deceivers, but also to those who are deceived; if you go to any of the physicians and ask them how they relieve their patients from disease, they will tell you that they do not depend upon their professional skill alone, but sometimes conduct the sick to health by availing themselves of deceit, and blending the assistance which they derive from it with their art. For when the waywardness of the patient and the obstinacy of the complaint baffle the counsels of the physicians, it is then necessary to put on the mask of deceit in order that, as on the stage, they may be able to hide what really takes place. But, if you please, I will relate to you one instance of stratagem out of many which I have heard of being contrived by the sons of the healing art. A man was once suddenly attacked by a fever of great severity; the burning heat increased, and the patient rejected the remedies which could have reduced it and craved for a draught of pure wine, passionately entreating all who approached to give it him and enable him to satiate this deadly craving — I say deadly, for if any one had gratified this request he would not only have exasperated the fever, but also have driven the unhappy man frantic. Thereupon, professional skill being baffled, and at the end of its resources and utterly thrown away, stratagem stepped in and displayed its power in the way which I will now relate. For the physician took an earthen cup brought straight out of the furnace, and having steeped it in wine, then drew it out empty, filled it with water, and, having ordered the chamber where the sick man lay to be darkened with curtains that the light might not reveal the trick, he gave it him to drink, pretending that it was filled with undiluted wine. And the man, before he had taken it in his hands, being deceived by the smell, did not wait to examine what was given him, but convinced by the odor, and deceived by the darkness, eagerly gulped down the draught, and being satiated with it immediately shook off the feeling of suffocation and escaped the imminent peril. Do you see the advantage of deceit? And if any one were to reckon up all the tricks of physicians the list would run on to an indefinite length. And not only those who heal the body but those also who attend to the diseases of the soul may be found continually making use of this remedy. Thus the blessed Paul attracted those multitudes of Jews: Acts 21:26 with this purpose he circumcised Timothy, although he warned the Galatians in his letter Galatians 5:2 that Christ would not profit those who were circumcised. For this cause he submitted to the law, although he reckoned the righteousness which came from the law but loss after receiving the faith in Christ. Philippians 3:7 For great is the value of deceit, provided it be not introduced with a mischievous intention. In fact action of this kind ought not to be called deceit, but rather a kind of good management, cleverness and skill, capable of finding out ways where resources fail, and making up for the defects of the mind. For I would not call Phinees a murderer, although he slew two human beings with one stroke: Numbers 25:7 nor yet Elias after the slaughter of the 100 soldiers, and the captain, 2 Kings 1:9-12 and the torrents of blood which he caused to be shed by the destruction of those who sacrificed to devils. 1 Kings 18:34 For if we were to concede this, and to examine the bare deeds in themselves apart from the intention of the doers, one might if he pleased judge Abraham guilty of child- murder Genesis 22:3 and accuse his grandson and descendant Exodus 11:2 of wickedness and guile. For the one got possession of the birthright, and the other transferred the wealth of the Egyptians to the host of the Israelites. But this is not the case: away with the audacious thought! For we not only acquit them of blame, but also admire them because of these things, since even God commended them for the same. For that man would fairly deserve to be called a deceiver who made an unrighteous use of the practice, not one who did so with a salutary purpose. And often it is necessary to deceive, and to do the greatest benefits by means of this device, whereas he who has gone by a straight course has done great mischief to the person whom he has not deceived.