Tag: Letters — Division III — Miscellaneous Letters

(The writer of the article on Gregory of Nyssa in the Dictionary of Biography supposes her to have been his wife, but provides no evidence for this beyond the ambiguous expression in this letter, which speaks of her as the true consort of a priest. However, she is expressly called his sister in the same letter. Some writers have imagined that she was the wife of Gregory Nazianzen himself, but there is no evidence to show that he was ever married. The date of her death is uncertain, but it was probably after A.D. 381. It would seem that the term consort might have a general application to those who shared in the same work, and consequently the Benedictine editors regard Theosebia as a deaconess of the Church of Nyssa.)

(The writer of the article on Gregory Nyssen in the Dict. Biogr. supposes her to have been his wife, but produces no evidence of this beyond the ambiguous expression in this letter which speaks of her as the true consort of a priest, but on the other hand she is expressly called his Sister in the same letter. Some writers have imagined that she was the wife of Gregory Nazianzen himself, but there is no evidence to show that he was ever married. The date of her death is uncertain, but it was probably subsequent to a.d. 381. It would seem that the term Consort might have a general application to those who shared in the same work, and consequently the Benedictine Editors regard Theosebia as a Deaconess of the Church of Nyssa.)

I had started out in great haste to come to you, and had gotten as far as Euphemias, when I was delayed by the festival you are celebrating in honor of the Holy Martyrs. This was partly because I could not take part in it due to my poor health, and partly because my arrival at such an unsuitable time might be inconvenient for you. I had set out partly to see you after such a long time, and partly to admire your patience and wisdom (for I had heard about it) at the death of your holy and blessed sister. I wanted to see how you, as a good and perfect man, a minister of God who understands the things of God and humanity better than anyone, regard as a very light matter what others would find most heavy—namely, to have lived with such a soul, and to send her away and store her up in the safe storehouses, like a sheaf from the threshing floor gathered in its proper season, to use the words of Holy Scripture. And this happened at such a time that she, having tasted the joys of life, escaped its sorrows through the shortness of her life, and before she had to wear mourning for you, was honored by you with that beautiful funeral honor which is due to someone like her. I too, believe me, long to depart—if not as much as you do (which would be saying a lot), yet only a little less than you. But what should we feel in the presence of a long-established law of God which has now taken my Theosebia (for I call her mine because she lived a godly life, since spiritual kinship is better than physical)? Theosebia, the glory of the church, the adornment of Christ, the helper of our generation, the hope of women; Theosebia, the most beautiful and glorious among all the beauty of the brethren; Theosebia, truly holy, truly the consort of a priest, of equal honor and worthy of the Great Sacraments; Theosebia, whom all future time shall receive, resting on immortal pillars—that is, on the souls of all who have known her now and all who shall come hereafter. And do not be surprised that I invoke her name so often, for I rejoice even in remembering the blessed one. Let this—much said in few words—be her epitaph from me and my word of consolation for you, though you yourself are quite able to console others in this way through your wisdom in all things. Our meeting (which I greatly desire) is prevented by the reason I mentioned. But we pray with one another as long as we are in the world, until the common end toward which we are drawing near overtakes us. Therefore we must bear all things, since we shall not for long have either joy or suffering.

I had started in all haste to go to you, and had got as far as Euphemias, when I was delayed by the festival which you are celebrating in honour of the Holy Martyrs; partly because I could not take part in it, owing to my bad health, partly because my coming at so unsuitable a time might be inconvenient to you. I had started partly for the sake of seeing you after so long, and partly that I might admire your patience and philosophy (for I had heard of it) at the departure of your holy and blessed sister, as a good and perfect man, a minister of God, who knows better than any the things both of God and man; and who regards as a very light thing that which to others would be most heavy, namely to have lived with such a soul, and to send her away and store her up in the safe garners, like a shock of the threshingfloor gathered in due season, Job 5:26 to use the words of Holy Scripture; and that in such time that she, having tasted the joys of life, escaped its sorrows through the shortness of her life; and before she had to wear mourning for you, was honoured by you with that fair funeral honour which is due to such as she. I too, believe me, long to depart, if not as you do, which were much to say, yet only less than you. But what must we feel in presence of a long prevailing law of God which has now taken my Theosebia (for I call her mine because she lived a godly life; for spiritual kindred is better than bodily), Theosebia, the glory of the church, the adornment of Christ, the helper of our generation, the hope of woman; Theosebia, the most beautiful and glorious among all the beauty of the Brethren; Theosebia, truly sacred, truly consort of a priest, and of equal honour and worthy of the Great Sacraments, Theosebia, whom all future time shall receive, resting on immortal pillars, that is, on the souls of all who have known her now, and of all who shall be hereafter. And do not wonder that I often invoke her name. For I rejoice even in the remembrance of the blessed one. Let this, a great deal in few words, be her epitaph from me, and my word of condolence for you, though you yourself are quite able to console others in this way through your philosophy in all things. Our meeting (which I greatly long for) is prevented by the reason I mentioned. But we pray with one another as long as we are in the world, until the common end, to which we are drawing near, overtake us. Wherefore we must bear all things, since we shall not for long have either to rejoice or to suffer.

(A letter of introduction for a relative.)

(A letter of introduction for a relative.)

What would you have done if I had come in person and taken up your time? I am quite certain you would have eagerly done everything possible to clear me from the slander, if I may judge by what has happened before. Do me this favor, then, through my most prudent kinswoman who comes to you on my recommendation. Show respect first for the age of the one making this request, and then for her character and piety, which exceed what is commonly found in a woman. Consider also her inexperience in business matters and the troubles now brought upon her by her own relatives, and above all, my request. The greatest favor you can do me is to act quickly in granting what I am asking. For even the unjust judge in the Gospel showed kindness to the widow, though only after long pleading and persistence. But from you I ask for speed, so that she may not be crushed by being long weighed down with worries and hardships in a foreign land—though I know very well that Your Piety will make that foreign land a homeland to her.

What would you have done if I had come in person and taken up your time? I am quite certain you would have undertaken with all zeal to deliver me from the slander, if I may take as a token what has happened before. Do me this favour, then, through my most discreet kinswoman who approaches you through me, reverencing first the age of your petitioner, and next her disposition and piety, which is more than is ordinarily found in a woman; and besides this, her ignorance in business-matters, and the troubles now brought upon her by her own relations; and above all, my entreaty. The greatest favour you can do me is speed in the benefit for which I am asking. For even the unjust judge in the Gospel showed kindness to the widow, though only after long beseeching and importunity. But from you I ask for speed, that she may not be overwhelmed by being long burdened with anxieties and miseries in a foreign land; though I know quite well that Your Piety will make that alien land to be a fatherland to her.

(Bosporius was to be sent to Constantinople so that his case might be tried in the civil courts. Gregory therefore writes to the Archbishop to point out what a serious violation of the rights of the Church this would be. The position that Nectarius took up at Gregory's suggestion was probably what prompted the edict that Theodosius addressed in February, A.D. 384 or 385, to the Augustal Prefect, removing all clerics from the jurisdiction of the civil tribunals and placing them under the exclusive control of the episcopal courts.)

(See Introduction to Ep. CLXXXIV. above, p. 469. Bosporius was to be sent to Constantinople that his cause might there be tried in the Civil Courts. Gregory therefore writes to the Archbishop to point out what a serious infringement of the rights of the Church this would be. Probably the attitude which Nectarius took up at the suggestion of Gregory was the occasion of the Edict which Theodosius addressed in February, a.d. 384 or 5, to the Augustal Prefect, withdrawing all clerics from the jurisdiction of the civil tribunals, and placing them under the exclusive control of the episcopal courts.)

Whenever different people praise different aspects of you, and all are promoting your good reputation as if in a marketplace, I contribute whatever I can, no less than any of them, because you also honor me and encourage my old age, as a beloved son does for his father. For this reason I now also dare to make this appeal to you on behalf of the Most Reverend and God-beloved Bishop Bosporius. On the one hand, I am ashamed that such a man should need any letter from me, since his venerable character is assured both by his daily life and by his age. On the other hand, I am no less ashamed to remain silent and not say a word for him, while I have a voice, honor the faith, and know the man very well. The controversy about the dioceses you will no doubt resolve yourself according to the grace of the Spirit which is in you and according to the order of the canons. But I hope Your Reverence will recognize that it cannot be tolerated that our affairs should be posted up in the secular courts. For even if those who are judges of such courts are Christians, as by the mercy of God they are, what does the Sword have in common with the Spirit? And even if we concede this point, how or where can it be just that a dispute concerning the faith should be mixed in with the other questions? Is our God-beloved Bishop Bosporius a heretic today? Is it today that his gray hair is placed in the balance, he who has brought back so many from their error, who has given such great proof of his orthodoxy, and who is a teacher of us all? No, I beg you, do not give place to such slanders. If possible, reconcile the opposing parties and add this to your praises. But if this cannot be, at least do not allow all of us—with whom he has lived and with whom he has grown old—to be insulted by such insolence. You know that we are accurate preachers of the Gospel, both when doing so was dangerous and when it is free from risk, and that we are unable to endure any detraction from the One Unapproachable Godhead. And I ask you to pray for me, as I am suffering from serious illness. I and all who are with me greet the brothers who surround you. May you, strong and courageous and of good reputation in the Lord, grant to us and the Churches the support which all commonly seek.

Whenever different people praise different points in you, and all are pushing forward your good fame, as in a marketplace, I contribute whatever I can, and not less than any of them, because you deign also to honour me, to cheer my old age, as a well-beloved son does that of his father. For this reason I now also venture to offer to you this appeal on behalf of the Most Reverend and God-beloved Bishop Bosporius; though ashamed on the one hand that such a man should need any letter from me, since his venerable character is assured both by his daily life and by his age; and on the other hand not less ashamed to keep silence and not to say a word for him, while I have a voice, and honour faith, and know the man most intimately. The controversy about the dioceses you will no doubt yourself resolve according to the grace of the Spirit which is in you, and to the order of the canons. But I hope Your Reverence will see that it is not to be endured that our affairs are to be posted up in the secular courts. For even if they who are judges of such courts are Christians, as by the mercy of God they are, what is there in common between the Sword and the Spirit? And even if we yield this point, how or where can it be just that a dispute concerning the faith should be interwoven with the other questions? Is our God-beloved Bishop Bosporius today a heretic? Is it today that his hoar hair is set in the balance, who has brought back so many from their error, and has given so great proof of his orthodoxy, and is a teacher of us all? No, I entreat you, do not give place to such slanders; but if possible reconcile the opposing parties and add this to your praises; but if this may not be, at all events do not allow us all, (with whom he has lived, and with whom he has grown old,) to be outraged by such insolence — us whom you know to be accurate preachers of the Gospel, both when to be so was dangerous, and when it is free from risk; and to be unable to endure any detraction from the One Unapproachable Godhead. And I beg you to pray for me who am suffering from serious illness. I and all who are with me salute the brethren who surround you. May you, strong and of good courage and of good fame in the Lord, grant to us and the Churches the support which all in common demand.

(Bosporius, Bishop of Colonia in Cappadocia Secunda, had apparently played a major role in the election and consecration of Eulalius to the See of Nazianzus. He was accused of heresy by Helladius, Archbishop of Caesarea, and a Council met at Parnassus to try him in A.D. 383. Gregory, unable to attend this Synod in person, wrote to Amphilochius asking him to take on the defense of the accused. The letter is lost, but Gregory's friend successfully carried out his mission, and the following letter is written to thank him for his kindness.)

(Bosporius, Bishop of Colonia in Cappadocia Secunda, who had apparently taken a prominent part in the election and consecration of Eulalius to the See of Nazianzus, was accused of heresy by Helladius Archbishop of Cæsarea, and a Council met at Parnassus to try him, a.d. 383. Gregory, not being able personally to attend this Synod, writes to Amphilochius, to beg him to undertake the defense of the accused. The letter is lost, but Gregory's friend carried out his mission with success, and the following letter is to thank him for his kindness.)

The Lord fulfill all your petitions (do not despise a father's prayer), for you have greatly refreshed me in my old age, both by going to Parnassus as you were invited to do, and by refuting the slander against the most reverend and God-beloved bishop. Evil people love to blame their own faults on those who confront them. This man's age speaks more strongly than all the accusations against him, as does his life, and so do we who have often heard from him and taught others, and those whom he has recovered from error and added to the common body of the church. Yet the present evil times demanded more precise proof because of the slanderers and evil-disposed people, and you have provided this for us—or rather, you have provided it for those who are more easily swayed and readily led astray by such people. But if you will undertake a longer journey and personally give testimony and settle the matter with the other bishops, you will be doing a spiritual work worthy of your perfection. I and those with me greet your fraternity.

The Lord fulfil all your petitions (do not despise a father's prayer), for you have abundantly refreshed my age, both by having gone to Parnassus, as you were invited to do, and by having refuted the calumny against the most Reverend and God-beloved Bishop. For evil men love to set down their own faults to those who convict them. For the age of this man is stronger than all the accusations, and so is his life, and we too who have often heard from him and taught others, and those whom he has recovered from error and added to the common body of the church; but yet the present evil times called for more accurate proof on account of the slanderers and evil-disposed; and this you have supplied us with, or rather you have supplied it to those who are of fickler mind and easily led away by such men. But if you will undertake a longer journey, and will personally give testimony, and settle the matter with the other bishops, you will be doing a spiritual work worthy of your Perfection. I and those with me salute your Fraternity.

(Helladius, Archbishop of Caesarea, contested the validity of the election of Eulalius to the Bishopric of Nazianzus and accused Bosporius of heresy. Saint Gregory here throws the whole weight of his authority into the other scale. However, it is clear from the very terms of the letter that the person addressed is not Theodore of Tyana. Clémencet suggested that perhaps he was Theodore of Mopsuestia.)

(Helladius, Archbishop of Cæsarea, contested the validity of the election of Eulalius to the Bishopric of Nazianzus, and accused Bosporius of heresy. S. Gregory here throws the whole weight of his authority into the other scale. It is however manifest from the very terms of the letter that the person addressed is not Theodore of Tyana. It was conjectured by Clémencet that perhaps he was Theodore of Mopsuestia.)

Envy, which no one easily escapes, has gained some foothold among us. Look, even we Cappadocians are in a state of faction, so to speak—a disaster never heard of before and hardly believable—so that no flesh may glory in the sight of God, but that we may be careful, since we are all human, not to condemn each other rashly. For myself, there is some gain even from this misfortune (if I may speak somewhat paradoxically), and I really do gather a rose out of thorns, as the proverb says. Until now I have never met Your Reverence face to face, nor communicated with you by letter, but have only been enlightened by your reputation. However, now I am compelled by necessity to contact you by letter, and I am very grateful to the person who has secured this opportunity for me. I am not writing to the other bishops about whom you wrote to me, since the opportunity has not yet come up. Also, my poor health makes me less active in this matter. But what I write to you, I write to them as well through you. My Lord the God-beloved Bishop Helladius must stop wasting his effort on our affairs. For he is pursuing this not out of spiritual earnestness but out of partisan zeal, and not for the sake of careful observance of the canons but to satisfy his anger, as is clear from the timing he has chosen and because many have joined him unreasonably—for I must say this and not worry about it. If I were physically capable of governing the Church of Nazianzus, to which I was originally appointed (and not to Sasima, as some would falsely tell you), I would not have been so cowardly or so ignorant of the Divine Constitutions as either to abandon that Church or to seek an easy life instead of the rewards that await those who labor according to God's will and work with the talent entrusted to their care. For what benefit would I have from my many labors and my great hopes if I were foolish in the most important matters? But since my physical health is poor, as everyone can clearly see, and I have no responsibility to fear because of this withdrawal for the reason I have mentioned, and I saw that the Church was suffering in its best interests by clinging to me and was almost being destroyed because of my illness, I asked both previously and now again my Lords the God-beloved Bishops (I mean those of our own Province) to give the Church a head. They have done so by God's grace in a manner worthy both of my desire and of your prayers. I want you to know this yourself, most honorable Lord, and also to inform the rest of the bishops, so that they may receive him and support him with their votes, and not burden my old age by believing the slander. Let me add this to my letter. If your investigation finds my Lord the God-beloved Priest Bosporius guilty concerning the faith—something it is not even lawful to suggest (I pass over his age and my personal testimony)—then judge him so yourselves. But if the dispute about the dioceses is the cause of this evil report and this new accusation, do not be misled by the slander, and do not give lies greater strength than truth, I beg you, or you will drive to despair those who want to do what is right. May you be granted good health and spirits and courage and continual progress in the things of God, for us and for the Church, whose common source of pride you are.

Envy, which no one easily escapes, has got some foothold among us. See, even we Cappadocians are in a state of faction, so to speak — a calamity never heard of before, and not to be believed — so that no flesh may glory 1 Corinthians 1:29 in the sight of God, but that we may be careful, since we are all human, not to condemn each other rashly. For myself, there is some gain even from the misfortune (if I may speak somewhat paradoxically), and I really gather a rose out of thorns, as the proverb has it. Hitherto I have never met Your Reverence face to face, nor conversed with you by letter, but have only been illuminated by your reputation; but now I am of necessity compelled to approach you by letter, and I am very grateful to him who has procured me this privilege. I omit to write to the other Bishops about whom you wrote to me, as the opportunity has not yet arisen. Moreover my weak health makes me less active in this matter; but what I write to you I write to them also through you. My Lord the God-beloved Bishop Helladius must cease to waste his labour on our concerns. For it is not through spiritual earnestness, but through party zeal, that he is seeking this; and not for the sake of accurate compliance with the canons, but for the satisfaction of anger, as is evident by the time he has chosen, and because many have moved with him unreasonably, for I must say this, and not trouble myself about it. If I were physically in a condition to govern the Church of Nazianzus, to which I was originally appointed, and not to Sasima as some would falsely persuade you, I should not have been so cowardly or so ignorant of the Divine Constitutions as either to despise that Church, or to seek for an easy life in preference to the prizes which are in store for those who labour according to God's will, and work with the talent committed to their care. For what profit should I have from my many labours and my great hopes, if I were ill advised in the most important matters? But since my bodily health is bad, as everyone can plainly see, and I have not any responsibility to fear on account of this withdrawal, for the reason I have mentioned, and I saw that the Church through cleaving to me was suffering in its best interests and almost being destroyed through my illness, I prayed both before and now again my Lords the God-beloved Bishops (I mean those of our own Province) to give the Church a head, which they have done by God's Grace, worthy both of my desire and of your prayers. This I would have you both know yourself, most honourable Lord, and also inform the rest of the Bishops, that they may receive him and support him by their votes, and not bear heavily on my old age by believing the slander. Let me add this to any letter. If your examination finds my Lord the God-beloved Priest Bosporius guilty concerning the faith — a thing which it is not lawful even to suggest — (I pass over his age and my personal testimony) judge him so yourselves. But if the discussion about the dioceses is the cause of this evil report and this novel accusation, do not be led away by the slander, and do not give to falsehoods a greater strength than to the truth, I beg you, lest you should cast into despair those who desire to do what is right. May you be granted good health and spirits and courage and continual progress in the things of God to us and to the Church, whose common boast you are.

(Gregory, after resigning from the Patriarchal See of Constantinople, had returned to Nazianzus and been persuaded to take on the administration of that diocese, which was then vacant, until the vacancy could be filled. The bishops of the province wanted him to keep it permanently, and so they were in no hurry to proceed with an election. Eventually, however, they gave in to Gregory's repeated requests and chose his cousin Eulalius. Soon afterward, Gregory's enemies spread a rumor that this election had been made against his will and with the intention of unfairly forcing him out of the administration of that church. The following letter was written in response to this slander.)

(Gregory after his resignation of the Patriarchal See of Constantinople had retired to Nazianzus, and had been persuaded to undertake the administration of the diocese then vacant, until the vacancy should be filled. The Bishops of the Province wished him to retain it altogether, and therefore were in no hurry to proceed to election. At length however they yielded to the continually expressed wishes of Gregory and chose his cousin Eulalius. Soon however Gregory's enemies spread abroad a report that this election had been made against his wishes, and with the intention of unfairly ousting him from the administration of that Church. The following letter was written in consequence of this slander.)

Woe to me that my exile is prolonged, and—which is the greatest of my misfortunes—that war and dissensions are among us, and that we have not kept the peace which we received from our holy fathers. I have no doubt that you will restore this, in the power of the Spirit who upholds you and yours. But let no one, I beg, spread false reports about me and my lords the bishops, as though they had proclaimed another bishop in my place against my will. Rather, being in great need because of my feeble health, and fearing the responsibility of a neglected Church, I asked this favor of them, which was not opposed to canon law and was a relief to me, that they would give a pastor to the Church. He has been given to your prayers, a man worthy of your piety, and I now place him in your hands, the most reverend Eulalius, a bishop very dear to God, in whose arms I should like to die. If anyone thinks that it is not right to ordain another bishop in the lifetime of a bishop, let him know that he will gain no hold upon us in this matter. For it is well known that I was appointed not to Nazianzus, but to Sasima, although for a short time, out of reverence for my father, I as a stranger undertook the government.

Woe is me that my sojourning is prolonged, and, which is the greatest of my misfortunes, that war and dissensions are among us, and that we have not kept the peace which we received from our holy fathers. This I doubt not you will restore, in the power of the Spirit who upholds you and yours. But let no one, I beg, spread false reports about me and my lords the bishops, as though they had proclaimed another bishop in my place against my will. But being in great need, owing to my feeble health, and fearing the responsibility of a Church neglected, I asked this favour of them, which was not opposed to the Canon Law, and was a relief to me, that they would give a Pastor to the Church. He has been given to your prayers, a man worthy of your piety, and I now place him in your hands, the most reverend Eulalius, a bishop very dear to God, in whose arms I should like to die. If any be of opinion that it is not right to ordain another in the lifetime of a Bishop, let him know that he will not in this matter gain any hold upon us. For it is well known that I was appointed, not to Nazianzus, but to Sasima, although for a short time out of reverence for my father, I as a stranger undertook the government.

I have barely recovered from the pains of my illness, and I rush to you, the guardian of my healing. For the tongue of a priest meditating on the Lord raises up the sick. So do the greater thing in your priestly ministry, and release the great burden of my sins when you take hold of the Sacrifice of Resurrection. Your concerns matter to me whether I am awake or asleep, and you are like a good plectrum to me, making a well-tuned lyre dwell within my soul, because through your many letters you have trained my soul in knowledge. But, most reverend friend, do not stop both praying and interceding for me when you draw down the Word by your word, when with a bloodless cutting you divide the Body and Blood of the Lord, using your voice as the blade.

Scarcely yet delivered from the pains of my illness, I hasten to you, the guardian of my cure. For the tongue of a priest meditating of the Lord raises the sick. Do then the greater thing in your priestly ministration, and loose the great mass of my sins when you lay hold of the Sacrifice of Resurrection. For your affairs are a care to me waking or sleeping, and you are to me a good plectrum, and have made a well-tuned lyre to dwell within my soul, because by your numerous letters you have trained my soul to science. But, most reverend friend, cease not both to pray and to plead for me when you draw down the Word by your word, when with a bloodless cutting you sever the Body and Blood of the Lord, using your voice for the glaive.

(George, a layman from Paspasus, was sent by Theodore of Tyana to Saint Gregory so that Gregory might convince him of his error and sin in rejecting an oath he had taken, on the grounds that it was made in writing and not spoken aloud. Gregory appears to have brought him to a better state of mind and sent him back to the Metropolitan with the following letter, asking that proper penance be imposed on him and that its length be determined by his repentance. This letter was read at the Second Council of Constantinople in 553 by Euphrantes, a successor of Theodore in the See of Tyana, and was accepted by the Fathers. For this reason it is regarded as having almost the authority of a Canon of the universal Church.)

(George a layman of Paspasus, was sent by Theodore of Tyana to Saint Gregory that the latter might convince him of his error and sin in repudiating an oath which he had taken, on the ground that it was taken in writing and not viva voce. Gregory seems to have brought him to a better mind, and sent him back to the Metropolitan with the following letter, requesting that due penance be imposed upon him, and have its length regulated by his contrition. This letter was read to the Second Council of Constantinople in 553, by Euphrantes, a successor of Theodore in the See of Tyana, and was accepted by the Fathers, wherefore it is regarded as having almost the force of a Canon of the Church Universal.)

God grant you to the Churches, both for our glory and for the benefit of many, since you are so careful and cautious in spiritual matters that you make even us more cautious, though we are thought to have some advantage over you in years. However, since you have wanted to include us in your spiritual investigation (I mean concerning the oath that George of Paspasus appears to have sworn), we will tell Your Reverence what comes to our mind. Very many people, it seems to me, deceive themselves by thinking that oaths taken with spoken curses are real oaths, but those that are written and not spoken aloud are merely formal and not oaths at all. For how can we suppose that while a written record of debts is more binding than a verbal acknowledgment, a written oath is somehow not an oath? Or to put it briefly, we consider an oath to be the assurance given to someone who asked for it and received it. Nor is it enough to say that he suffered violence (for the violence was the Law by which he bound himself), nor that he later won the case in court—for the very fact that he went to court was a violation of his oath. I have convinced our brother George of this: not to make excuses for his sin, and not to search for arguments to defend his wrongdoing, but to recognize the writing as an oath and to mourn his sin before God and Your Reverence, even though he formerly deceived himself and took a different view of it. This is what we have personally discussed with him; and it is clear that if you speak with him more thoroughly, you will deepen his contrition, since you are a great healer of souls, and having treated him according to the Canon for as long as seems right, you will afterwards be able to grant him leniency regarding the time. And the length of the time must match the depth of his repentance.

God grant you to the Churches, both for our glory, and for the benefit of many, being as you are so circumspect and cautious in spiritual matters as to make us also more cautious who are considered to have some advantage over you in years. Since, however, you have wished to take us as partners in your spiritual inquiry (I mean about the oath which George of Paspasus appears to have sworn), we will declare to Your Reverence what presents itself to our mind. Very many people, as it seems to me, delude themselves by considering oaths which are taken with the sanction of spoken imprecations to be real oaths, but those which are written and not verbally uttered, to be mere matter of form, and no oaths at all. For how can we suppose that while a written schedule of debts is more binding than a verbal acknowledgment, yet a written oath is something other than an oath? Or to speak concisely, we hold an oath to be the assurance given to one who asked for and obtained it. Nor is it sufficient to say that he suffered violence (for the violence was the Law by which he bound himself), nor that afterwards he won the cause in the Law Court — for the very fact that he went to law was a breach of his oath. I have persuaded our brother George of this, not to pretend excuses for his sin, and not to seek out arguments to defend his transgression, but to recognize the writing as an oath, and to bewail his sin before God and Your Reverence, even though he formerly deceived himself and took a different view of it. This is what we have personally argued with him; and it is evident that if you will discourse with him more carefully, you will deepen his contrition, since you are a great healer of souls, and having treated him according to the Canon for as long a time as shall seem right, you will afterwards be able to confer indulgence upon him in the matter of time. And the measure of the time must be the measure of his compunction.

(Gregory succeeded at the end of 382 in convincing the Metropolitan and his fellow provincial bishops of his sincerity in wanting to retire, and so they began to look for a successor. Gregory wanted his cousin, the Chorepiscopus Eulalius, to be appointed, but the bishops felt some resentment at what they perceived as his attempt to control their decision, and they refused to let him participate in the election. Their reasoning was that he either had never been, or had at any rate ceased to be, one of the bishops of the province. He objected, but when he found he could not persuade them, he withdrew his claim to a vote and wrote to Theodore as follows:)

(S. Gregory succeeded at the end of a.d. 382 in convincing the Metropolitan and his Comprovincials of his sincerity in desiring to retire; and so they began to cast about for a Successor. Gregory desired that his cousin the Chorepiscopus Eulalius should be nominated, but the Bishops felt some jealousy at what they took to be an attempt on his part to dictate to them, and refused to allow him to take any part in the election, on the ground that he either never had been, or at any rate had ceased to be one of the Bishops of the Province. He protested, but finding that he could not convince them he withdrew his claim to a vote and wrote to Theodore, as follows:–)

Our spiritual matters have come to an end: I will not bother you anymore. Get together, take your precautions, plot against us, let our enemies win, let the canons be carefully observed, starting with us, the most ignorant of people. There is nothing wrong with being precise—just don't let the obligations of friendship be blocked. The children of my very honored son Nicobulus have come to the city to learn shorthand. Please be kind enough to look upon them with a fatherly and caring eye (for the canons do not forbid this), but especially make sure they live near the Church. For I want them to be shaped in character toward virtue through constant contact with Your Perfectness.

Our spiritual affairs have reached their limit: I will not trouble you any further. Join together: take your precautions: take counsel against us: let our enemies have the victory: let the canons be accurately observed, beginning with us, the most ignorant of men. There is no ill-will in accuracy; only do not let the rights of friendship be impeded. The children of my very honoured son Nicobulus have come to the city to learn shorthand. Be kind enough to look upon them with a fatherly and kindly eye (for the canons do not forbid this), but especially take care that they live near the Church. For I desire that they should be moulded in character to virtue by continual association with Your Perfectness.

To me you are Prefect even after your term of office has ended—for I judge things differently from ordinary people—because you embody every virtue that belongs to a prefect. For many of those who sit on high thrones are base in my eyes, all those whose actions make them base and slaves to their subjects. But many are high and exalted though they stand in low positions, whom virtue elevates and makes worthy of greater authority. But what does this have to do with me? The great Olympius is no longer with us, nor does he hold our steering lines. We are ruined, we are betrayed, we have become Second Cappadocia again, after you had made us First. Why should I speak of other people's affairs? But who will care for your Gregory in his old age, and administer to his weakness the comfort of honors, and make him more honorable because he obtains kindness for many from you? Now then, depart on your journey with an escort and greater ceremony, leaving behind many tears for us, and carrying with you much wealth, and of a kind that few Prefects do: good reputation, and being inscribed on all hearts, pillars not easily moved. If you govern us again with greater and more distinguished rule (this is what our longing predicts), we shall offer more perfect thanks to God.

To me you are Prefect even after the expiry of your term of office — for I judge things differently from the run of men — because you embrace in yourself every prefectoral virtue. For many of those who sit on lofty thrones are to me base, all those whose hand makes them base and slaves of their subjects. But many are high and lofty though they stand low, whom virtue places on high and makes worthy of greater government. But what have I to do with this? No longer is the great Olympius with us, nor does he bear our rudder-lines. We are undone, we are betrayed, we have become again the Second Cappadocia, after having been made the First by you. Of other men's matters why should I speak? But who will cherish the old age of your Gregory, and administer to his weakness the enchantment of honours, and make him more honourable because he obtains kindness for many from you? Now then depart on your journey with escort and greater pomp, leaving behind for us many tears, and carrying with you much wealth, and that of a kind which few Prefects do, good fame, and the being inscribed on all hearts, pillars not easily moved. If you preside over us again with greater and more illustrious rule, (this is what our longing augurs), we shall offer to God more perfect thanks.