Letters 207–212
Greek text: PG 32.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 2, vol. 8 (1895), Letters.
Chapter 207
207PG 32:760b–765d
Τοῖς κατά Νεοκαισάρειαν κληρικοῖς, 1. ’Π μὲν συμφωνία τοῦ καθʼ ἡμῶν μίσους, καὶ τό μέχρις ἐνὸς πάντας ἀκολουθῆσαι τῷ προεστῶτι τοῦ καθʼ ἡμῶν πολέμου, ἔπειθέ με ὁμοίως ἁποσιωπᾷν πρὸς ἅπαντας, καὶ μήτε γράμματος φιλικοῦ μήτε τινος ὁμιλίας κατάρχειν, ἀλλʼ ἐν ἡσυχία πέττειν τὴν ἐμαυτοῦ λύπην- ἐπειδὴ δε χρὴ πρὸς τὰς διαβολὰς μὴ ἀποσιωπᾷν, οὐχ ἵνα διά τῆς ἁντιλγίας ἡμᾶς αὐτοὺς ἐκδικώμεν, ἀλλʼ ἱνα μὴ συγωχρὴσωμεν εὐοδωβῆναι τῷ ψεύδει, καὶ τοὺς ἠπατημένους μὴ ἐναφῶμεν τῇ βλάβη, ἀναγκαῖον ἐφάνη μοι καὶ τοῦτο προθεῖναι τοῖς πᾶσι, καὶ ἐπιστεῖλαι ὑμῶν τῇ συνέσει, εἰ καὶ, ὁτι πρώην κοινῇ παντὶ τῷ πρεσβυτερίῳ γράψας, οὐδεμιᾶς παρʼ ὐμῶν ἀποκρίσεως ἠξιώθην. Μὴ κολακεύετε, ὦ ἀδελφοὶ, τοὺς τὰ πονηρὰ δόγματα ταῖς ψυχαῖς ὑμῶν ἐπάγοντας μηδι καταδέξησθε περιορᾴν ἐν γνώσει ὑμετέρᾳ τὸν λαὸν τοῦ Θεοῦ διὰ τῶν ἀσεβῶν διδαγμάτων καταστρεφόμενον. Σαβίλλιος ὁ Λίβυς καὶ Μάρκελλοςὸ Γαλάτης μόνοι ἐκ πάντων ἐτόλμησαν καὶ διδάξαι ταῦτα καὶ γράψαι, ἅπερ νῦν παρʼ ὑμῖν, ὡς ἴδια ἐαυτῶ εὖρόματα, ἐπιχειροῦσι προφέρειν οἱ καθηγούμενοι τοῦ λαοῦ, βαμβαίνοντες τῇ γλώσσῃ, καὶ οὒδὶ εἰς πιθανὴν κατασκευὴν οἴγειν τὰ σοφίσματα ταῦτα καὶ τοὺς παραλογισμοὺς ἐξαρκοῦντες. Οὗτοι {mra καὶ ἄρρητα καθʼ ἡμῶν δημηγοροῦσι, καὶ πάντα τρόπον τὰς συντυχίας ἡμῶν ἐκκλίνουσι. Τίνος iam“; Οὐχὶ τὸν ἐπὶ τοῖς πονηροῖς δόγμασιν έαυτῶν ἔλεγχον ὑφορώμενοι; Οἶ γε ἐπὶ τοσοῦτον ἡμῶν κατηναισχύντησαν, ὥστε καὶ ὀνείρους τινας, ἐφʼ ἡμᾶς συμπλάσαι, διαβάλλοντες ἡμῶν τοὶς διδασκαλίας, ὡς βλαβεράς· οἱ, κᾶν πάντα τὰ τῶν φυλλοχόων μηνῶν φαντάσματα ταῖς ἑαυτῶν κεφαλαῖς ὑποδέξωνται, οὐδεμίαν ἡμῖν βλασφημίαν δ wriσονται προστρίψασθαι, πολλῶν ὄντων τῶν ἐφʼ ἑκάστης Ἐκκλησίας μαρτυρούντων τῇ ἀληθεία. 2. Κᾶν τὴν αἰτίαν ἐρωτηθῶσι τοῦ ἀκηρύκτου τούτου καὶ ἀσπόνδου πολεμοίη-ψαλμοὺς λέγουσι καὶ τρόπον μελῳδίας τῆς παρʼ ύμῖν κεκρατηκυίας συνηθείας παρηλλαγμένον, καὶ τοιαῦτά τινα, ἐφʼ οἷς ἐχρῆν αὐτούς ἐγκαλύπτεσθαι. Ἐγκαλούμεθα δὲ, ὅτι καὶ ἀνθρωπους ἔχομεν τῆς εὐσεβείας ἁσκητὰς, ἀποταξαμένους τῷ κόσμῳ, καὶ πάσαις ταῖς βιωτικαῖς μερίμναις, ἆς ἀκάνθαις παρεικάζει ὀ Κύριος, εὶς καρποφορίαν ἐλθεῖν τὸν λόγον μὴ συγχωρούσαις. Οἱ τοιοῦτοι τὴν νεκρότητα τοῦ Ἰησοῦ έν τῷ σώματι περιφέρουσι θ καὶ ἄραντες τόν ἑαυτῶν σταυρόν, ἕπονται τῷ Θεῷ. Ἐγὼ δὲ παντὸς ἂν τιμησαίμην τοῦ ἐμαυτοῦ βίον, ἐμὰ εἶναι τὰ ἀδικήματα ταῦτα, καὶ ἔχειν ἄνδρας παρʼ ἐμαυτῷ, ὑπʼ ἐμοὶ διδασκάλῳ, τὴν ἄσκησιν ταύτην προελομένους. Νῦν δὲ ἄν Αἰγύπτῳ μεν ἀκούω τοιαύτην εἶναι ἀνδρῶν ἀρετήν καὶ τάχα τινες καὶ ἐπὶ τῆς Παλαιστίνης τὴν κατὰ τὸ Εύαγγελιον πολιτείαν κατορθοῦσιν. Ἀκούω δὲ τινας καὶ ἐπὶ τῆς Μέσης τῶν ποταμῶν τελείους καὶ μακαρίους ἄνδρας. Ἡμεῖς δὲ παῖδές ἐσμεν πρός γε τὴν τῶν τελείων σύγκρισιν. Εἰ δὲ καὶ ’γυναῖκες εύαγγελικῶς ζῇν προελόμεναι, παρθενίαν μὲν γάμου προτιμῶσαι, δουλαγωγοῦσαι δὲ τό φρόνημα τῆς σαρκὸς, καὶ ἐν πένθει ζῶσαι τῷ μακαριζομένῳ, μακάριαι τῆς προαιρέσεως, ὅπου ἂν ὦσι τῆς γῆς. Παρὰ δὲ ἡμῖν μικρὰ ταῦτα. στοιχουμένων ἔτι καὶ εἰσαγομένων πρὸς τὴν εὐσέβειαν. Εἰ δ ἐ τινα ἀκοσμίαν τῷ βίῳ τῶν γυναικῶν ἐπιφέρουσιν, ἀπολογεῖσθαι μὲν ὑπὲρ αὐτῶν ού καταδέχομαιʼ ἐκεῖνο δὲ ύμῖν διαμαρτύρομαι, ὅτι ἆ μέχρι νῦν ό Σατανᾶς ὁ πατὴρ τοῦ ψεύδους εἰπεῖν ού κατεδέξατο, ταῦτα αἱ ἄφοβοι καρδίαι, καὶ τὰ ἆχαλίνωτα στόματα ἀεὶ φθέγγεται ἀδεῶς. Γινώσκειν δε ὑμᾶς βούλομαι, ὅτι ἡμεῖς εὐχόμεθα καὶ ἀνδρῶν καὶ γυναικῶν συντάγματά ί 98) ἔχειν ὧν τό πολίτευμά ἐστιν ἐν οὐρανοῖς, τῶν τὴν σάρκα σταυρωσάντων σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις ' οἳ ού μεριμνῶσι περὶ βρωμάτων καὶ ἐνδυμάτων · ἀλλʼ ἁπερίσπαστοι ὄντες καὶ εύπάρεδροι τῷ Κυρίῳ, νυκτὸς καὶ ἡμέρας προσμένουσι ταῖς δεήσεσιν. Ὧν τό στόμα ού λαλεῖ τὰ ἔργα τῶν ἀνθρώπων · ἀλλὰ ψάλλουσιν ὕμνους τῷ Θεῷ ἡμῶν διηνεκῶς, ἐργαζόμενοι ταῖς ἑαυτῶν χερσὶν, ἱνα ἔχωσι μεταδιδόναι τοὶς χρείαν ἔχουσι. 3. Πρὸς δὲ τὸ ἐπὶ ταῖς ψαλμῳδίαις ἔγκλημα, μάλιστα πρὸς ἁπλουστέρους φοβοῦσιν οἰδιαβαῆιλοντες ἡμᾶς, ἐκεῖνο εἰπεῖν ἔχω · ὅτι τὰ νῦν κεκρατηκότα ἒβη παρ-αις ταῖς τον Θεοῦ Ἐκκ).ησίαις συνῳδά ἐστι καὶ σύμφωνα. Ἐκ νυκτὸς γάρ ορορίζει παρʼ ἡμῖν ὁλκὸς ἐπὶ τον οἷκον τῆς προσευχῆς, καὶ ἐν πόνῳ καὶ θλίψει καὶ συνοχῇ δακρύων ἐξομολογούμενοι τῷ Θεῷ, τελευταῖον ἐξαναστάντες τῶν προσευχῶν, εἰς τὴν ψαλμῳδίαν καοίςτανται, Καὶ νῦν μὲν, διχῆ ὃιανεμηθέντις, ἀντιψάλλουσιν ἀλλήλοις, ἁμοῦ μὲν τὴν μελέτην τῶν λογίων ἐντενοεν κρατύνοντες, ὦμον δὲ καὶ τήν προσοχὴν ηστ καὶ το ἀμετεὼριττον τὼν καρδιῶν ἑαυτοῖς διοικούμετεν.) νοι · ἒπειτα πάλιν ἐπιτρέψαντες ἐνι κατάρχειν re; μέλους, οἱ ).οιποὶ ὑπηχονσι · καὶ οὕτως ἐν τῇ ποικιλίᾳ τῇς ψαλμῳδίας τὴν νύκτα ὃιενεγχοντες, μεταξὺ προσευχόμενοι, ἡμέρας ἤδη ὑπολαμπούση ς, πάντες κοινῇ, ὡς ἐξ ἐνὸς στὸματος καὶ μιᾶς καρδίας, τὸν τῆς ἐξομολογήσεως ψωμὸν ἀναφέρουσι τῷ Κυρίῳ, ἴδιοι ἑαυτῶν. ἕκαστος τὰ ῥήματα τῆς μετανοίας ποιούμενοι. Ἐπὶ τούτοις λοιπὸν εὶ ἡμᾶς ἁποφεύγετε, φεύξεσθε μὲν Αἰγυπτίους* phiae-05 δὲ καὶ Λίβυας ἀμφοτέρους, Θηβαίους. Παλαιστίνους, Ἂραξοις, Φοίνικας, Σύρους, καὶ τοὺς πρὸς τῷ Εὐφράτῃ κατῳκισμένους, καὶ κώπας ἁπαξαπλῶς, παρʼ οἷς {Ir/puniat καὶ προσευχαὶ, uti αἱ κοιναὶ ψ αλμῳὸίαι τετίμηνται. 4. Ἀλλʼ οὐκ ἦν, φησι, ταῦτα ἐπὶ τοῦ μεγάλου Γρηγορίον. Ἀλλʼ οὐδὲ αἱ λιτανεῖαι, ἃς ὑμεῖς νῦν ἐπιτηδεύετε, Καὶ οὗ κατηγορῶν ὑμῶν λέγω· ηὐχόμην γὰρ πάντας ὑμᾶς ἐν δάκρυσι ζῇν, καὶ μετανοίᾳ διηνεκεῖ. Ἐπεὶ καὶ ἡμεῖς οὐδὲν ἕτερον ἢ λιταίεύομεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν· πλὴν ὅσον οὐκ ἄνθρωπίνοις ῥήμασιν, ὥσπερ ὑμεῖς, ἀ).λά τοῖς λογίοις τοῦ Πνενματος τὸν Θεὸν ἡμῶν salaminam. Ὀτι δὲ οὐκ ἦν ταῦτα ἐπὶ τοῦ θαυμαστοῦ Γρηγορίου, τίνας ἔχετε μάρτυρας, οῖ γε οὐδὲν τῶν ἐκείνου μέχρι νῦν δ ιεσώσασθε; Γρηγὸριος ού κατεκαλύπτετο ἐπὶ τῶν προσευχῶν. Πῶς γάρ; ὅ γε τοῦ Ἀποστὸλου γνήσιος μαθητὴς τοῦ εἰπόντος· Πᾶς ἀνὴρ προσευχόμενος ἦ προφητεύων κατά κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὑτοῦ ' καί, Ἀνήρ μὲν ούκ ὀφείλει κατακαλύπτεσθαι τὴν κεφαλὴν αύτοῦ, εἰκὼν καὶ δόξα Θεοῦ ὑπάρχων. Ἕφευγε τούς ὅρκους ἡ καθαρὰ ἐκείνη ψυχὴ, καὶ ἀξία τῆ ς τοῦ ἁγίου Πνεύματος κοινωνίας, ἁρκουμένη τῷ ναὶ καὶ τῷ οὖ, δ tr). τὸ πρόσταγμα τοῦ Κυρίου τοῦ εἰπόντοςʼ Ἐγώ δὲλέγω ὑμῖν μὴ ὀμόσαι ὄλὼς. Ούκ ἠνείχετο εἰπεῖν τὸν ἑαυτοῦ ἀδελφόν μωρὸν ἐκεῖνος ο ἐφοβεῖτο γὰρ τήν ἀπειλὴν τού Κυρίου Θυμός καὶ ὀργὴ καὶ πικρία ἔκ τοῦ στόματος ἐκείνου οὐκ ἐξεπορεύετο. Λοιδορίαν ἐμίσει ὡς εἰς βασιλείαν ούρανῶν οὐκ εἰσάγουσαν. Φθόνος καὶ ύπιρηφάνεια τῆς ἀδόλου ψυχῆς ἐκείνης ἁπελὴλατο. Ούκ ἂν παρέστη τῷ θυσιαστηρίῳ, πρὶν καταλλαγῆναι τῷ ἀδελφῷ. Ψευδῆ λόγον καὶ τεχνικὸν ἐπὶ διαβολῇ τινων μεμηχανημένον οὕτως ἐβδελύττετο, ὡς εἰδὼς, ὃτι τό ψεῦδος ἐκ τοῦ διαβόλου γεγένηται, καὶ ὅτι Κύριος ἀπολεῖ πάντας τούς λαλοῦντας τό ψεῦδος. Τούτων εἰ μηδὲν ἐστιν ἐν ύμῖν, ἀλλὰ καθαρεύετε πάντων · τῷ ἄντι ἕστε μαθηταὶ τοῦ μαθητοῦ τῶν ἐντολῶν τοῦ Κυρίου. Εἰ δὲ μὴ, σχοπεῖτε μὴ τὸν κώνωπα ὃῖυλίζετε, περὶ μὲν ἤχου φωνῆς τοῦ κατὰ τὰς ψαλμφὸίας ἀκριβολογούμενοι, τὰς δὲ μεγίστας τῶν ἐντολῶν παραλύοντες. Εἰς τούτους με τοὺς λόγους ἢγαγεν ἡ ἀνάγκη τῆς ἁπολογίας, ἶνα διδαχθῆτε ἐκβάλλειν τὴν δοκὸν τῶν ὀφθαλμῶν ὑμῶν, ιαίτότε ἐξαίρειν τὰ ἀλλότρια κάρφη. Πλὴν ἀλλὰ πάντα συγχωροῦμεν, εἰ καὶ ὅτι οὐδὲν ἀνεξέταστον παρὰ τῷ Θεῷ. Μόνον ἐρῥὼσθω τὰ προηγούμενα, καὶ τὰς περὶ τὴν πίστιν καινοτομίας κατασιγάσατε. Τὰς ύποστάσεις μὴ ἀθετεῖτε. Τὸ ὄνομα τοῦ Χριστοῦ μὴ ἁπαρνεῖσθε.Τάς τοῦ Γρηγορὶου φωνὰς μὴ παρεξηγεῖσθε. Εἰ δι μὴ, ἕως ἃν ἱμπνίωμεν καὶ δυνώμεθα φθέγγεσθαι, ἀμήχανον ἡμᾶς ἐπὶ τοσαύτῃ λύμῃ ψυχῶν σιωπᾴν.
Tois kata Neokaisareian klērikois, 1. ’P men symphōnia tou kathʼ hēmōn misous, kai to mechris enos pantas akolouthēsai tǭ proestōti tou kathʼ hēmōn polemou, epeithe me homoiōs haposiōpąn pros hapantas, kai mēte grammatos philikou mēte tinos homilias katarchein, allʼ en hēsychia pettein tēn emautou lypēn- epeidē de chrē pros tas diabolas mē aposiōpąn, ouch hina dia tēs hantilgias hēmas autous ekdikōmen, allʼ hina mē sygōchrēsōmen euodōbēnai tǭ pseudei, kai tous ēpatēmenous mē enaphōmen tę̄ blabē, anankaion ephanē moi kai touto protheinai tois pasi, kai episteilai hymōn tę̄ synesei, ei kai, hoti prōēn koinę̄ panti tǭ presbyteriǭ grapsas, oudemias parʼ ymōn apokriseōs ēxiōthēn. Mē kolakeuete, ō adelphoi, tous ta ponēra dogmata tais psychais hymōn epagontas mēdi katadexēsthe periorąn en gnōsei hymeterą ton laon tou Theou dia tōn asebōn didagmatōn katastrephomenon. Sabillios ho Libys kai Markelloso Galatēs monoi ek pantōn etolmēsan kai didaxai tauta kai grapsai, haper nyn parʼ hymin, hōs idia eautō euromata, epicheirousi propherein hoi kathēgoumenoi tou laou, bambainontes tę̄ glōssę̄, kai oudi eis pithanēn kataskeuēn oigein ta sophismata tauta kai tous paralogismous exarkountes. Houtoi {mra kai arrēta kathʼ hēmōn dēmēgorousi, kai panta tropon tas syntychias hēmōn ekklinousi. Tinos iam“? Ouchi ton epi tois ponērois dogmasin eautōn elenchon hyphorōmenoi? Oi ge epi tosouton hēmōn katēnaischyntēsan, hōste kai oneirous tinas, ephʼ hēmas symplasai, diaballontes hēmōn tois didaskalias, hōs blaberas; hoi, kan panta ta tōn phyllochoōn mēnōn phantasmata tais heautōn kephalais hypodexōntai, oudemian hēmin blasphēmian d wrisontai prostripsasthai, pollōn ontōn tōn ephʼ hekastēs Ekklēsias martyrountōn tę̄ alētheia. 2. Kan tēn aitian erōtēthōsi tou akēryktou toutou kai aspondou polemoiē-psalmous legousi kai tropon melǭdias tēs parʼ ymin kekratēkuias synētheias parēllagmenon, kai toiauta tina, ephʼ hois echrēn autous enkalyptesthai. Enkaloumetha de, hoti kai anthrōpous echomen tēs eusebeias haskētas, apotaxamenous tǭ kosmǭ, kai pasais tais biōtikais merimnais, as akanthais pareikazei o Kyrios, eis karpophorian elthein ton logon mē synchōrousais. Hoi toioutoi tēn nekrotēta tou Iēsou en tǭ sōmati peripherousi th kai arantes ton heautōn stauron, hepontai tǭ Theǭ. Egō de pantos an timēsaimēn tou emautou bion, ema einai ta adikēmata tauta, kai echein andras parʼ emautǭ, hypʼ emoi didaskalǭ, tēn askēsin tautēn proelomenous. Nyn de an Aigyptǭ men akouō toiautēn einai andrōn aretēn kai tacha tines kai epi tēs Palaistinēs tēn kata to Euangelion politeian katorthousin. Akouō de tinas kai epi tēs Mesēs tōn potamōn teleious kai makarious andras. Hēmeis de paides esmen pros ge tēn tōn teleiōn synkrisin. Ei de kai ’gynaikes euangelikōs zę̄n proelomenai, parthenian men gamou protimōsai, doulagōgousai de to phronēma tēs sarkos, kai en penthei zōsai tǭ makarizomenǭ, makariai tēs proaireseōs, hopou an ōsi tēs gēs. Para de hēmin mikra tauta. stoichoumenōn eti kai eisagomenōn pros tēn eusebeian. Ei d e tina akosmian tǭ biǭ tōn gynaikōn epipherousin, apologeisthai men hyper autōn ou katadechomaiʼ ekeino de ymin diamartyromai, hoti a mechri nyn o Satanas ho patēr tou pseudous eipein ou katedexato, tauta hai aphoboi kardiai, kai ta achalinōta stomata aei phthengetai adeōs. Ginōskein de hymas boulomai, hoti hēmeis euchometha kai andrōn kai gynaikōn syntagmata i 98) echein hōn to politeuma estin en ouranois, tōn tēn sarka staurōsantōn syn tois pathēmasi kai tais epithymiais ' hoi ou merimnōsi peri brōmatōn kai endymatōn ; allʼ haperispastoi ontes kai euparedroi tǭ Kyriǭ, nyktos kai hēmeras prosmenousi tais deēsesin. Hōn to stoma ou lalei ta erga tōn anthrōpōn ; alla psallousin hymnous tǭ Theǭ hēmōn diēnekōs, ergazomenoi tais heautōn chersin, hina echōsi metadidonai tois chreian echousi. 3. Pros de to epi tais psalmǭdiais enklēma, malista pros haplousterous phobousin oidiabaēilontes hēmas, ekeino eipein echō ; hoti ta nyn kekratēkota ebē par-ais tais ton Theou Ekk).ēsiais synǭda esti kai symphōna. Ek nyktos gar ororizei parʼ hēmin holkos epi ton hoikon tēs proseuchēs, kai en ponǭ kai thlipsei kai synochę̄ dakryōn exomologoumenoi tǭ Theǭ, teleutaion exanastantes tōn proseuchōn, eis tēn psalmǭdian kaoistantai, Kai nyn men, dichē hoianemēthentis, antipsallousin allēlois, hamou men tēn meletēn tōn logiōn entenoen kratynontes, ōmon de kai tēn prosochēn ēst kai to ameteōritton tōn kardiōn heautois dioikoumeten.) noi ; epeita palin epitrepsantes eni katarchein re? melous, hoi ).oipoi hypēchonsi ; kai houtōs en tę̄ poikilią tę̄s psalmǭdias tēn nykta hoienenchontes, metaxy proseuchomenoi, hēmeras ēdē hypolampousē s, pantes koinę̄, hōs ex enos stomatos kai mias kardias, ton tēs exomologēseōs psōmon anapherousi tǭ Kyriǭ, idioi heautōn. hekastos ta rhēmata tēs metanoias poioumenoi. Epi toutois loipon ei hēmas hapopheugete, pheuxesthe men Aigyptious* phiae-05 de kai Libyas amphoterous, Thēbaious. Palaistinous, Araxois, Phoinikas, Syrous, kai tous pros tǭ Euphratę̄ katǭkismenous, kai kōpas hapaxaplōs, parʼ hois {Ir/puniat kai proseuchai, uti hai koinai ps almǭoiai tetimēntai. 4. Allʼ ouk ēn, phēsi, tauta epi tou megalou Grēgorion. Allʼ oude hai litaneiai, has hymeis nyn epitēdeuete, Kai hou katēgorōn hymōn legō; ēuchomēn gar pantas hymas en dakrysi zę̄n, kai metanoią diēnekei. Epei kai hēmeis ouden heteron ē litaieuomen hyper tōn hamartiōn hēmōn; plēn hoson ouk anthrōpinois rhēmasin, hōsper hymeis, a).la tois logiois tou Pnenmatos ton Theon hēmōn salaminam. Oti de ouk ēn tauta epi tou thaumastou Grēgoriou, tinas echete martyras, oi ge ouden tōn ekeinou mechri nyn d iesōsasthe? Grēgorios ou katekalypteto epi tōn proseuchōn. Pōs gar? ho ge tou Apostolou gnēsios mathētēs tou eipontos; Pas anēr proseuchomenos ē prophēteuōn kata kephalēs echōn kataischynei tēn kephalēn hautou ' kai, Anēr men ouk opheilei katakalyptesthai tēn kephalēn autou, eikōn kai doxa Theou hyparchōn. Hepheuge tous horkous hē kathara ekeinē psychē, kai axia tē s tou hagiou Pneumatos koinōnias, harkoumenē tǭ nai kai tǭ ou, d tr). to prostagma tou Kyriou tou eipontosʼ Egō delegō hymin mē omosai olōs. Ouk ēneicheto eipein ton heautou adelphon mōron ekeinos o ephobeito gar tēn apeilēn tou Kyriou Thymos kai orgē kai pikria ek tou stomatos ekeinou ouk exeporeueto. Loidorian emisei hōs eis basileian ouranōn ouk eisagousan. Phthonos kai ypirēphaneia tēs adolou psychēs ekeinēs hapelēlato. Ouk an parestē tǭ thysiastēriǭ, prin katallagēnai tǭ adelphǭ. Pseudē logon kai technikon epi diabolę̄ tinōn memēchanēmenon houtōs ebdelytteto, hōs eidōs, hoti to pseudos ek tou diabolou gegenētai, kai hoti Kyrios apolei pantas tous lalountas to pseudos. Toutōn ei mēden estin en ymin, alla kathareuete pantōn ; tǭ anti heste mathētai tou mathētou tōn entolōn tou Kyriou. Ei de mē, schopeite mē ton kōnōpa hoiylizete, peri men ēchou phōnēs tou kata tas psalmphoias akribologoumenoi, tas de megistas tōn entolōn paralyontes. Eis toutous me tous logous ēgagen hē anankē tēs hapologias, ina didachthēte ekballein tēn dokon tōn ophthalmōn hymōn, iaitote exairein ta allotria karphē. Plēn alla panta synchōroumen, ei kai hoti ouden anexetaston para tǭ Theǭ. Monon errhōsthō ta proēgoumena, kai tas peri tēn pistin kainotomias katasigasate. Tas ypostaseis mē atheteite. To onoma tou Christou mē haparneisthe.Tas tou Grēgoriou phōnas mē parexēgeisthe. Ei di mē, heōs han himpniōmen kai dynōmetha phthengesthai, amēchanon hēmas epi tosautę̄ lymę̄ psychōn siōpąn.
To the clergy of Neocaesarea. 1. The unanimity of your hatred against us, and the fact that all of you to a man have followed the leader of the war against us, persuaded me to keep silent toward all alike, and to begin neither a friendly letter nor any conversation, but to digest my grief in quiet. But since one must not keep silent in the face of slanders, not so as to avenge ourselves by contradiction, but so as not to allow falsehood to prosper and not to leave the deceived in their harm, it seemed necessary to me to set this before all, and to write to your intelligence, even though, when I wrote recently to the whole presbytery in common, I was not deemed worthy of any reply from you. Do not flatter, brothers, those who bring wicked doctrines into your souls; do not consent to look on, with your knowledge, while the people of God is overthrown by impious teachings. Sabellius the Libyan and Marcellus the Galatian alone of all men dared both to teach and to write the things which the leaders of the people among you are now attempting to put forward as their own inventions, stammering with their tongue, and not even able to give these sophisms and fallacies a plausible construction. These men harangue the people with unspeakable things against us and avoid meeting us in every way. Why? Is it not because they suspect that their wicked doctrines will be refuted? They have been so shameless toward us as even to fabricate dreams against us, slandering our teachings as harmful; but even if they take into their heads all the phantoms of the months when the leaves fall, they will not be able to fasten any blasphemy on us, since there are many in each church who bear witness to the truth. 2. And if they are asked the cause of this undeclared and truceless war, they speak of psalms and a manner of chanting different from the custom that has prevailed among you, and such things, at which they ought to hide their faces. We are also accused of having men who practise godliness, who have renounced the world and all the cares of life, which the Lord likens to thorns that do not allow the word to bear fruit. Such men carry about in their body the dying of Jesus, and, taking up their own cross, follow God. I would value it above my whole life that these offences were mine, and that I had men with me, under me as their teacher, who had chosen this discipline. But as it is, I hear that there is such virtue of men in Egypt, and perhaps some in Palestine too achieve the life according to the gospel. I hear also of some perfect and blessed men in Mesopotamia. We are children compared with the perfect. And if women too choose to live according to the gospel, preferring virginity to marriage, bringing the mind of the flesh into subjection, and living in the mourning that is called blessed, they are blessed in their choice wherever on earth they are. But among us these things are small, since we are still learning the elements and being introduced to godliness. And if they bring some charge of disorder against the life of the women, I do not consent to defend them; but this I solemnly testify to you, that things which until now Satan, the father of lies, has not consented to say, these fearless hearts and unbridled mouths always utter without fear. I want you to know that we pray to have companies of men and women whose citizenship is in heaven, who have crucified the flesh with its passions and desires; who are not anxious about food and clothing, but, undistracted and constantly attending on the Lord, continue night and day in supplications; whose mouth does not speak of the works of men, but who sing hymns to our God continually, working with their own hands, so that they may have something to share with those in need. 3. As to the charge about psalmody, with which our slanderers most frighten the simpler people, I have this to say: that the customs now prevailing are in harmony and agreement with all the churches of God. For among us the people rise while it is still night and go to the house of prayer, and in labour and affliction and constant tears confess to God; and finally, rising from the prayers, they pass on to the psalmody. And now, divided into two parts, they sing antiphonally to one another, both strengthening by this their study of the oracles and providing for themselves attention and an undistracted heart. Then again they entrust to one the leading of the melody, and the rest respond; and so, having passed the night in the variety of psalmody, praying in between, when day is already dawning, all together, as from one mouth and one heart, offer up the psalm of confession to the Lord, each making the words of repentance his own. If for these things you shun us, you will shun the Egyptians, you will shun the Libyans of both provinces, the Thebans, Palestinians, Arabs, Phoenicians, Syrians, and those settled by the Euphrates, and, in a word, all among whom vigils, prayers, and common psalmody are honoured. 4. 'But these things,' he says, 'were not so in the time of the great Gregory.' But neither were the litanies which you now practise. And I do not say this to accuse you; for I would pray that all of you might live in tears and continual repentance. For we too do nothing else but make litany for our sins; except that we propitiate our God not with human words, as you do, but with the oracles of the Spirit. And that these things did not exist in the time of the wonderful Gregory, what witnesses have you, who have preserved nothing of his until now? Gregory did not cover his head at prayer. How could he? He was a genuine disciple of the apostle who said, 'Every man who prays or prophesies with his head covered dishonours his head'; and, 'A man ought not to cover his head, since he is the image and glory of God.' That pure soul, worthy of the communion of the Holy Spirit, shunned oaths, content with yes and no, because of the command of the Lord, who said, 'But I say to you, do not swear at all.' He could not bear to call his brother a fool, for he feared the Lord's threat. Wrath and anger and bitterness did not come out of that mouth. He hated reviling, as not leading into the kingdom of heaven. Envy and arrogance had been driven from that guileless soul. He would not have stood at the altar before being reconciled to his brother. A false and artful word contrived to slander anyone he abhorred, knowing that falsehood came from the devil, and that the Lord will destroy all who speak falsehood. If none of these things is in you, but you are pure of them all, you are truly disciples of the disciple of the Lord's commandments. But if not, beware lest you strain out the gnat, being precise about the sound of the voice in the psalmody while breaking the greatest of the commandments. The necessity of defence has brought me to these words, so that you may be taught to cast the beam out of your eyes, and then to take out the specks of others. Nevertheless we pardon everything, though nothing goes unexamined before God. Only let the main things stand firm, and silence the innovations concerning the faith. Do not reject the hypostases. Do not deny the name of Christ. Do not misinterpret the words of Gregory. Otherwise, as long as we breathe and are able to speak, it is impossible for us to keep silent at such ruin of souls.
Luke 8:14 (allusion, high confidence) · 2 Cor 4:10 (quotation, high confidence) · Matt 16:24 (allusion, high confidence) · Matt 5:4 (echo, medium confidence) · Phil 3:20 (quotation, high confidence) · Gal 5:24 (quotation, high confidence) · Matt 6:25 (allusion, medium confidence) · 1 Cor 7:35 (allusion, medium confidence) · Luke 2:37 (allusion, medium confidence) · Ps 17:4 (16:4 LXX) (allusion, medium confidence) · Eph 4:28 (allusion, high confidence) · 1 Cor 11:4 (quotation, high confidence) · 1 Cor 11:7 (quotation, high confidence) · Matt 5:37 (allusion, high confidence) · Matt 5:34 (quotation, high confidence) · Matt 5:22 (allusion, high confidence) · Eph 4:31 (allusion, high confidence) · Matt 5:24 (allusion, high confidence) · John 8:44 (allusion, high confidence) · Ps 5:6 (5:7 LXX) (quotation, high confidence) · Matt 23:24 (allusion, high confidence) · Matt 7:5 (allusion, high confidence)
Notes and citation
Summary: Basil answers the clergy of Neocaesarea, who opposed him over doctrine, his monks, and his night psalmody, defending the antiphonal psalmody common to the churches and urging them to keep the faith of Gregory Thaumaturgus.
- Letter 207. The doctrines Basil attacks (denial of the three hypostases) are those of Sabellius and Marcellus of Ancyra, translated as he states them. "The great Gregory" is Gregory Thaumaturgus. A word in section 2 ("blessed mourning") echoes Matt 5:4. Quotations and allusions: Luke 8:14; 2 Cor 4:10; Matt 16:24; Phil 3:20; Gal 5:24; Matt 6:25; 1 Cor 7:35; Luke 2:37; Ps 17:4; Eph 4:28; Acts 4:32; 1 Cor 11:4, 7; Matt 5:34, 37; Matt 5:22; Eph 4:31; Matt 5:23–24; John 8:44; Ps 5:6; Matt 23:24; Matt 7:5.
Topics: Heresy, Prayer, Trinity
Cite (SBL): Basil, Ep. 207 (PG 32:760b–765d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-207). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 32 scan text; compared in full afterwards with NPNF² 8, which gives only summaries from Letter 296 and omits some letters; those were re-read against the Greek.
Chapter 208
208PG 32:765d–768a
Εύλαγκίῳ Μακρὸν ἀπεσιώπησας χρόνον, καὶ ταῦτα λαλίστατος ὢν, καὶ μελέτην τοῦτο καὶ τεχνην ποιησάμενος, ἀεὶ τι λαλεῖν καὶ σεαυτὸν δεικνύναί διὰ τῶν λόγων. Ἀλλʼ ἔοικεν ἡ Νεοκαισςίρεια αἰτία εἶναι σοι τῆς πρὸς ἡμᾶς σιωπῆς. Καὶ ἐοίκαμεν ἀντὶ χάριτος δέχεσθαι τὸ μὴ μνημονεύεσθαι παρὰ τοῖς αὐτοῦ· ἐπειδὴ ἡμῖν ἡ μνημη ούκ ἀγαθή ἐστιν, ὡς 6 των ἀκουόντων λόγος. Ἀλλὰ σὺ πάλαι τῶν μισουμένων ἦσθα διʼ ἡμᾶς, οὗ τῶν διʼ ἑτέρουςζίὲ) ἡμᾶς μισεῖν ἁνιχομένων. Ὀ αὐτὸς τοίνυν ἔσο, καὶ ἐπιστέλλων οὗπερ ἂν ᾖς, καὶ μεμνημένος ἡμῶν τὰ εἰκότα, εἶ τί σοι μέλει τοῦ δικαίου. Δίκαίον δήπου τῆς ἀγάπης τοῖς ’ίσοις ἀμείβεσθαι τούς ὑπαρξαντας.
Eulankiǭ Makron apesiōpēsas chronon, kai tauta lalistatos ōn, kai meletēn touto kai technēn poiēsamenos, aei ti lalein kai seauton deiknynai dia tōn logōn. Allʼ eoiken hē Neokaissireia aitia einai soi tēs pros hēmas siōpēs. Kai eoikamen anti charitos dechesthai to mē mnēmoneuesthai para tois autou; epeidē hēmin hē mnēmē ouk agathē estin, hōs 6 tōn akouontōn logos. Alla sy palai tōn misoumenōn ēstha diʼ hēmas, hou tōn diʼ heterouszie) hēmas misein hanichomenōn. O autos toinyn eso, kai epistellōn houper an ę̄s, kai memnēmenos hēmōn ta eikota, ei ti soi melei tou dikaiou. Dikaion dēpou tēs agapēs tois ’isois ameibesthai tous hyparxantas.
To Eulancius. You have kept silent a long time, although you are very talkative and have made it your study and art always to be saying something and to show yourself off through words. But it seems that Neocaesarea is the cause of your silence toward us. And we seem bound to take it as a favour not to be mentioned among the people there, since the mention made of us, as those who hear it report, is not kind. But you were long ago one of those hated on our account, not one of those who consent to hate us on account of others. Be the same man, then: write to us wherever you are, and remember us as is fitting, if you care at all for justice. It is surely just to repay with equal love those who began it.
Notes and citation
Summary: Basil chides Eulancius for his silence, which he blames on Neocaesarea, and asks him to keep writing.
- Letter 208.
Cite (SBL): Basil, Ep. 208 (PG 32:765d–768a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-208). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 32 scan text; compared in full afterwards with NPNF² 8, which gives only summaries from Letter 296 and omits some letters; those were re-read against the Greek.
Chapter 209
209PG 32:768b–768c
Ἀνεπίγραφος ἐπὶ ἀπολογίᾳ. Συνεκληρὼθης ταῖς λύπαις και τοῖς ὑπὲρ ἡμῶν ἀγῶσι. Τοῦτο δι ἀπόδειξιν ἔχει νεανικὴς ψυχῆς. Ὀ γὰρ τὰ ἡμέτερα οἰκονομῶν Θεὸς τοῖς τὰ μεγάλα διαφέρειν ὃν· ναμίνοις ἀγωνίσματα μείζονας ὑποθέσεις εὐδοκιμήσεων προξενεῖ. Καὶ σύ τοίνυν βάσανον τῆς περὶ τούς φίλους ἀρετῆς, ὥσπερ τὴν κάμινον τῷ χρυσίῳ. τὸν σοιντοῦ βίον προέθηκάς. Εύχόμεθα ὀῦν τῷ Θεῷ καὶ τούς λοιπούς βελτίους γενέσθαι, καὶ σε ὅμοιον ἐαυτῷ διαμεῖναι. καὶ τὰ τοιαῦτα ἐγκαλοῦντα μὴ παύσασθαι, οἷα νῦν ἐνεκάλεσας, τὴν τῶν γραμμάτων ἔνδειαν ἂντὶ μεγίστης ἀδικίας ἡμῖν προφέρων. Φίλον γὰρ τὸ ἔγκλημα, καὶ ἀνάμενε τῷ τὰ τοιαῦτα ἀπαιτεῖν ὀφλήματα. Ού γὰρ οὕτω τις ἄτοπός εἰμι φιλίας χρήστης.
Anepigraphos epi apologią. Syneklērōthēs tais lypais kai tois hyper hēmōn agōsi. Touto di apodeixin echei neanikēs psychēs. O gar ta hēmetera oikonomōn Theos tois ta megala diapherein hon; naminois agōnismata meizonas hypotheseis eudokimēseōn proxenei. Kai sy toinyn basanon tēs peri tous philous aretēs, hōsper tēn kaminon tǭ chrysiǭ. ton sointou bion proethēkas. Euchometha oun tǭ Theǭ kai tous loipous beltious genesthai, kai se homoion eautǭ diameinai. kai ta toiauta enkalounta mē pausasthai, hoia nyn enekalesas, tēn tōn grammatōn endeian anti megistēs adikias hēmin propherōn. Philon gar to enklēma, kai anamene tǭ ta toiauta apaitein ophlēmata. Ou gar houtō tis atopos eimi philias chrēstēs.
Without address, in defence. You have been allotted a share in the griefs and the contests on our behalf. This is proof of a vigorous soul. For God, who orders our affairs, procures greater occasions of renown for those able to bear great contests. And you too have offered your own life as a test of your loyalty to your friends, as the furnace tests gold. We pray God, then, that the others may become better and that you may remain like yourself, and not cease making such charges as you have now made, bringing against us the want of letters as the greatest injustice. For the charge is a friendly one; and go on demanding such debts. For I am not so bad a payer in friendship.
Prov 17:3 (echo, low confidence)
Notes and citation
Summary: Basil thanks an unnamed friend who has stood by him in his troubles and accepts his reproach for not writing.
- Letter 209. Echo: Prov 17:3 (the furnace for gold).
Cite (SBL): Basil, Ep. 209 (PG 32:768b–768c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-209). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 32 scan text; compared in full afterwards with NPNF² 8, which gives only summaries from Letter 296 and omits some letters; those were re-read against the Greek.
Chapter 210
210PG 32:768c–780a
Τοῖς κατὰ Νεοκαισάρειαν λογιωτάτοις. 1. Ὀλως οὐδὲν ἐδεόμην τὴν ἐμαυτοῦ γνώμην δημοσιεύειν ὑμῖν, οὐδὲ τὰς αἰτίας λέγειν, διʼ ἀς νυν ἒγυ ἐπὶ τῶν τόπων εἰμὶ τούτων ο καὶγὰρ ούδὶ αἴλλως τῶν φανητιὼντων ἐγὼ, οὐδὲ τὸ πρᾶγμα τοσούτων μαρτύρων ἄξιον· ἀλλʼ οἶμαι, ούχ ἃ βουλόμεθα ποιοῦμεν, ἁλλʼ ἐφʼ ἃ προκαλοῦνται ἡμας οἱ καθηγούμενοι, Ἐπεὶ ἔμοιγε 1'6 παντελῶς ἀγνοεῖσθαι πλέον ἐσπούδασται ἣ τοίς φιλοδόξοις 1'6 διαφαίνεσθαι. Ἐπεὶ δε πάντων, ὡς ἀκούω, τῶν κατὰ τὴν ὑμετέραν πόλιν τὰ ὦτα διατεθρύλληται, καὶ εἰσί τινες λογοποιοὶ, δημιουργοὶ του ψεύδους, πρὸς αὐτὸ τοῦτο μεμισθωμένοι, οἳ τὰ ἐμὰ ύμῖν ἐξηγοῦν- ται οὐκ ᾠήθην δεῖν περιιδεῖν ὑμᾶς γνώμῃ πονηρὲ καὶ φωνῇʼ ῥυπώσῃ διδασκομένους, ἀλλʼ αὐτὸς εἰπεῖν τὰ ἐμαυτοῦ ὃπως ἔχει. Ἐγὼ καὶ διὰ τὴν ἐκ παιδός μοι προς τὸ χωρίον τοῦτο συνήθειαν (ἐνταῦθα γὰρ ἐτράφην παρὰ τῇ ἐμαυτοῦ τίτθη [18] ), καὶ διὰ τὴν μετὰ ταῦτα ἐπὶ πλεῖστον διατριβὴν, ὃτε φεύγων τοὺς πολιτικούς θορύβους, ἐπιτήδειον ἐμφιλόσοφῆσαι διὰ τὴν ἐκ τῆς ἐρημίας ἡσυχίαν τό χωρίον τοῦτο καταμαθὼν, πολλῶν ἐτῶν ἐφεξῆς ἐνδιέτριψα χρόνον, καὶ διὰ τὴν νῦν τῶν ἀδελφῶν ἐνοίκησιν, βραχείας ἀναπνοῆς ἐκ τῶν κατεχουσῶν ἡμᾶς ἀσχολιῶν ἐπιτυχὼν, ἄσμενος ἦλθον ἐπὶ τὴν ἐσχατιὰν ταύτηνο οὐχ ὡς ἑτέροις ἐντεῦθεν πράγματα παρέξων, ἀλλʼ ὡς αὐτός τὴν ἐμαυτοῦ θεραπεύσων ἐπιθυμίαν. 2. Τί οὖν χρὴ πρὸς ὀνείρους καταφεύγειν, καὶ ὀνειροσκόπους μισθοῦσθαι, καὶ ἐν ταῖς πανδήμοις ἐστιοίσεσιν ἡμᾶς ποιεῖσθαι παροίνιον διήγημας Ἐγώ γὰρ, εἶκαὶ παρʼ ἄλλοις τισὶν ἦσαν αἱ δ ιαβολαι, ὑμᾶς ἂν τῆς ἐμαυτοῦ γνώμης μάρτυρας παρεστησάμην. Καί νῦν ἀξιῶ αύτῶν ἕκαστον τῶν παλαιῶν ἐκείνων ἀναμνησθῆναι, ὅτε ἐκαλει μὲν ἡμᾶς ἠ πόλις ἐπὶ τὴν τῶν νέων ἐπιμέλειαν, πρεσβεία δὲ παρῆν τῶν παρʼ,ὑμῖν ἀνδρῶν οἱ ἐν τελει· μετά δὲ ταῦτα, ὅπως πανδημεὶ πάντες περιχυθέντες ἡμᾶς, τί μὲν ούχὶ διδόντες ; τί δε ούχ ὑπισχνούμενοι ; ὅμως κατασχεῖν ἡμᾶς οὐκ ἠδυνήθησαν. Πῶς οὖν ὁ τότε καλούμενος οὐχ ὑπακούων, νῦν ἐπεχείρουν ἄκλητος εἰσωθίζεσθαι; πῶς δέ ό τοὺς ἐπαινοῦντας με καὶ θαυμάζοντας ἀποφεύγων, ἔμελλον οἶν νῦν διώκειν τούς διαβαλλοντας; Μὴ οἰηθῆτε, ὦ ἄριστοι ούχ οὔτως εῦωνα τά ἡμέτερα. Ούτε γὰρ ἆν τις ἀκυβερνήτου πλοίου σωφρονῶν ἐπιβαίη, οὒτε Ἐκκλησία παραβάλοι, ᾖτόν κλύδωνα καὶ τὴν ζάλην ούτοὶ οἱ ἐπὶ τῶν οἰάκῶν καθεζόμενοι ἐμποιοῦσι. Πόθεν γὰρ γέγονε θορύβου πλήρης ἡ πόλις, ὅτε οἱ μεν ἔφευγον, ούδενὸς διώκοντος, οἰ δὲ ὑπεξῄεσαν, οὐδενὸς ἐπιόντοςʼ χρησμολόγοι δε καὶ ὀνειροσκόποι ποίντες ἐμορμολύττοντο; πόθεν ἂλλοθεν ταῦτα; Ἠ οὐχὶ καὶ παιδὶ γνώριμον, ότι ἐκ τῶν ἡγουμένων τοῦ πλήθουςς ὧν τὰς αἰτίας τῆς ἔχθρας ἐμοὶ μὲν ούκ εὐπρεπὲς λέγειν, υμῖν δε πνορᾲν καὶ πάνυ ῥᾴδιον. Ὀταν γὰρ ἡ μὲν πικρία καὶ ἠ διάστασις μηδεμίαν ἔχοι ὑπερβολήν εἰς χαλεπότητα, ἠ δε τῆς αἰτίας ἐξήγησις ἀνυπόστατος παντελῶς καὶ καταγέλαστος ᾖ, δῆλόν ἐστι τῆς ψυχῆς τὸ ἀρρώστημα, ἀλλοτρίοις μὶν ἀγαθοῖς ἐπισυμβαῖνον, οἰκεῖον δέ καὶ πρῶτον κακὸν ὑπάρχον τῷ κεκτημένῳ. Οἷς καὶ αλλο δή τι χάριεν πρόσεστιν. Ἀμυσσόμενοι γὰρ ἐν τῷ βάθει καὶ ὀδυνώμενοι, ἐκλαλῆσαι τὴν συμφορὰν ὑπὸ τῆς ἁίσχύνης οὐκ ἰπιτρίπονται. Τοῦτο μὲν οὖν οὐκ ἐκ τῶν πρὸς ἡμᾶς μόνον, ἀλλὰ καὶ ἀπὸ τοῦ λοιποῦ βίον γνώριμον ἐστι τῆς ψυχῆς αὐτῶν τὸ πάθημα· εἰ δί καὶ ἀγνοοῖτο, οὐ μεγάλη ζημία τοῖς πράγμασι, Τὴν δὲ ἀληθεστάτην αἰτίαν διʼ εν φενκ-ἡν ἡμῶν τήν συντυχίαν τίθενται, pared!”σαν ῖο-ως τοὺς πολλοὺς ὑμῶν, ἐγὼ διδάξω. ’ωʼ ακουσατε. 3. Πίστεως διαστροφή παρʼ ὑμῖν μιλετᾶται, μὲν τοῖς ἀποστολικοίς καὶ εὖαγγελικοις δόγμασιν, ἐχθρὰ δὲ τῇ παραδόσει τοῦ μεγάλου ὡς ἄληθες Γρηγορίου, καί τῶν ἑφεξῆς ἀπʼ ἐκείνου μέχρι τοῦ μακαρίου Μουσῶνίον· οὗ τὰ διδάγματα ἔναυλα ὕμιν ὶστιν ἔτι καὶ νῦν δηλονότι. Τὸ γὰρ τοῦ Σαβιλλίου κακὸν, πάλαι μὲν κινηθὲν, κατασβεσοὶν σιτῇ τηραδοτει τοῦ μεγάλου, ἐπιχειροῦσι νῦν ὃ.. νεοῠσοαι οὗτοι, οἱ φόβῳ τῶν ἐλέγχων τοὺς καθʼ ἡμᾶυ ὀνείρους πλάττοντες ἈΠʼ ὑμεῖς τὰς οἰνοβαρετς atlφαλάς, οἷς ό ἐκ τῆς κραιπάλης ἁναφιρόμιτος ἀτμός, εἶτα ἐγκυμαίνωνσὶΒ), χαταφαντάζει, χαίρειν ἕεφὺτες, παρὰ τῶν ἐγρηγορότων ἡμῶν, καὶ διὰ τὸν τοῦ Θεοῦ φοβον μὴ δυναμένων ἡσυχάζειν, τὴν βλάβην ὑμῶν ἀκούσατε. Ἰουδαϊσμος ἔστινδιασᾶλίς-ροςΥ ἓν προσχήματι Χριστιανισμοῦ τῷ ὁητιλικώ κηρύγματι ἐπεισαγόμενος. Ὀ γάρ ἓν πρᾶγμα πολυπρὴσωπον λῖγων Πατέρα καὶ Υίόν καὶ ἄτιον Πνεῦμα, καὶ μίαν τῶν τριῶν τὴν ὑπόστασιν iure» θέμενος, τι οἶλλο ποιεῖ, ἡ οὖχὶ ἀρνεῖται μὶν τήν προαιώνιον τοῦ Moror/nvi; ὕπαρξιν; ἀρνεῖται δί καὶ τὴν οἰκονομικὴν αὑτοῦ πρὸς ἀνθρώπους ἔπιθι. ομίαν, τὴν εἱς ᾀὸου κάθοδον, τὴν ἀνάστασιν, τὴν κρίσιν· ἀρνεῖται δὲ καὶ τὰς ἰδιαζούσας τοῦ [Iutiματος ὶνεργείας. Παρά δὲ ὑμῖν νῦν καὶ παναὸτερα ἀκούω τολμᾶσθαι τοῦ ματαὸιφρονος Σαβελὶὼυ. Λέγονσι γὰἀ, ὡς οἱ ἀκηκοότες φασὶ, διατάξισοαι τοὺς παρʼ ὑμῖν σοροὺς καὶ λέγειν, ὃτι ὄνομ τοῦ Move-fimi}; οὐ παρδέδοται, ὄνομα δὶ τοῦ ἆντικειμένου ἑστί- xui. ἐπὶ τούτῳ γάννυσθαι μὶν, καὶ μέγα φρονεῖν, ὡς ἐπὶ οἰκείῳ εὑρήματι. Εἴρηται γὰρ, φησίν· Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐκ ἓλοίβςτέ με· ἐὰν ἄλλος ἵλθῃ ἄν τῷ ἰδίῳ ὀνόματι, ἐκεῖνον λήψεσθε. Καὶ διὰ τὸ 4. Ταῦτα ἐρυθριῶν ἔγραφον ὑμῖν,ὃτι ἀγ (liga. τον τῷ ἀνθρώπῳ τοῦ Θεοῦ Μελετίῳ τῷ ἐπισκόπῳ, καὶ λαὸόντες παρʼ αὐτοῦ τὰς προσηκούσας ἀποκρίσεις, ὡς αἱ τῶν τεράτων μητέρες ἐπαισχυνόμεναι τοῖς πηρώμασι τῆς φύσεως, οὕτω καὶ αὐτοὶ τὰς αἰσχρὰς ἑαυτῶν ὠδῖνας τῷ προσήκοντι σκότῳ κατακρύψαντες τιθηνοῦνται. Καθῆκεν δέ τινα πεῖραν διʼ ἐπιστολῆς καὶ πρὸς τὸν ὁμόψυχον ἡμῶν Ἂνθιμον τὸν Τυάνων ἐπίσκοπον · ὡς ἄρα Γρηγορίου eludare; ἐν ἐκθέσει Πίστεως Πατέρα καὶ Υίὸν ἐπινοίᾳ. μὲν εἶναι δύο, ὑποστάσει δέ ἐν. Τοῦτο δέ ὅτι οὐ δογματικῶς εἴρηται, ἀλλʼ ἀγωνιστικῶς ὲν τῇ πρὸς Alliaνὺν διαλέξει, οὐκ ἠδυνήθησαν συνιδεῖν οἱ ἐπὶ λεπτότητι τῶν φρενῶν ἑαυτοὺς μακαρίζοντες. Ἐν ᾖ πολλὰ τῶν ἀπογραψαμένων ἐστὶ σφάλματα, ὡς ἐπʼ αὐτῶν τῶν λέξεων δείξομεν ἡμεῖς, ἐὰν ό Θεὸς θέλῃ. Ἔπειτα μέντοι τὸν ’Ἕλληνα πείθων, οὐχ ἡγεῖτο χρῆναι ἀκριβολογεῖσθαι περὶ τὰ ῥήματα· ἀλλʼ ἐστιν ὅπη καὶ συνδιδόντα τῷ ἔθει τοῦ ἐναγομένου, ὡς ἂν μὴ ἀντιτείνοι πρὸς τὰ καίρια. Διὸ δὴ καὶ πολλὰς ἂν εὕροις ἐκεῖ φωνὰς, τὰς νῦν τοῖς αξρετικοῖς μεγίστην ἰσχὺν παρεχομένας· ὡς τὸ κτίσμα, καὶ τὸ ποίημα, καὶ εἴ τι τοιοῦτον. Πολλά δὲ καὶ περὶ τῆς πρὸς τὸν ἄνθρωπον συναφείας εξρημένα εἰς τὸν περὶ τῆς θεότητος ἀναφέρουσι λόγον, οἱ ἀπαιδεύτως τῶν γεγραμμένων ἀκούοντες · ὁποῖόν ἐστι καὶ τοῦτο, τὸ παρὰ τούτων περιφερόμενον. Εὖ γὰρ εἰδέναι χρὴ, ὅτι, ὥσπερ ὁ τὸ κοινὸν τῆς οὐσίας μὴ ὁμολογῶν είς πολυθεῖαν ἐκπίπτει, οὕτως ὁ τὸ ἰδιάζον τῶν ὑποστάσεων μὴ διδους εἰς τὸν Ἰουδαῖσμὸν ὑποφέρεται. Δεῖ τὴν διάνοιαν ἡμῶν οίονεὶ ἐπερεισθεῖσαν ὑποκειμένῳ τινὶ, καὶ ἐναργεῖς αὑτοῦ ἐντυπωσαμένην τοὺς χαρακτῆρας, οὕτως ἐν περινοίᾳ γενέσθαι τοῦ ποθουμένου. Μὴ γὰρ νοήσαντες τὴν πατ ρότητα, μηδὲ περὶ ὃν ἀφώρισται τὸ ἰδίωμα τοῦτο ἐνθυμηθέντες, πῶς δυνατὸν Θεοῦ Πατρὺςωιί) ἔννοιαν παραδέξασθαι; Οὐ γὰρ ἐξαρκεῖ ί διαφορὰς προσώπων. ἀπαριθμήσασθαι, ἀλλὰ χρὴ ἕκαστον πρόσωπον ἐν ὑποστάσει ἀληθινῇ ὑπάρχον ὁμολογεῖν. Ἐπεὶ τόν γε ἀνυπόστατον τῶν προσώπων ἀναπλασμὸν οὐδὲ ὁ Σαὸέλλιος παρῃτήσατο, εἰπὼν τὸν αὐτὸν Θεὸν, ἐνα τῷ ὑποκειμένῳ όντσ, πρὸς τὰς ἑκάστοτε παραπιπτούσαςχρείας μεταμορφούμενον, νῦν μὲν ὡς Πατέρα, νῦν δὲ ώς Υἰὸν, νῦν δέ ὡς Πνεῦμα ἆγιον διαλέγεσθαι. Ταύτην πάλαι. κατασβεσθεῖσαν την πλάνην ἀνανεοῦνται νῦν οἰ τῆς ἁνωνύμου ταύτης αἱρέσεως ἐφενρεταιο οἱ τὰς ὐποστάσεις ἀθετοῦντες, καὶτὸ ὄνομα τοῦ Υἱοῦ τοῦ Θεοῦ ἀπαρνούμενοι. Οὓς, έάν μὴ παύσωνται λαλοῦντες κατά τοῦ Θεοῦ ἀδικίαν, ὀδύρεσθαι χρὴ μετά τῶν ἀρνησιχρίστων. 6, Ταῦτα ἀναγκαίως ὑμῖν διεστειλάμεθα, ἱνα τὰς ἀπὸ τῶν πονηρῶν διδαγμάτων βλάβας φυλάξησθε. Τῷ ὄντι γὰρ, εἰ χρὴ τὰς πονηρὰς διδασκαλίας τοῖς ὁλεθρίοις φαρμάκοις ἐξομοιοῦν, ὡς οἱ παρʼ ὑμῖν ὀνειροσκόποι φασὶ, ταῦτα ἐστι καὶ κώνειον, καὶ ἀκόνιτον, καὶ εἶ τι ἕτερον φάρμακον ἀνδροφόνον. Ταῦτα ψυχῶν δηλη· τήρια, οὐχ οἱ ἡμέτεροι λόγοι, ἅπερ αἱ οἰνόπληκτοι μήνιγγες ἐκβοῶσι, πολυφάνταστοι οὖσαι διὰ τό πάθοςʼ δῦς, εἴπερ ἓσωφρόνουν, ἐχρῆν εἰδέναι, ὃτι ταῖς ama..τοις καὶ πάσης κηλῖδος κεκαθαρμέναις ψυχαῖς τό προφητικὸν ἐναυγάζει χάρισμα. Οὔτε γὰρ κατόπτρῳ ῥυπῶντι δυνατὸν τῶν εἰκόνων δέξασθαι τὰς ἐμφάσεις, οὔτε ψυχήν ταῖς βιωτικαῖς προειλημμένην μερίμναις, καὶ τοῖς ἐκ τοῦ φρονήματος τῆς σαρκός ἐπισκοτουμένην πάθεσι, δυνατὸν ὑποδέξασθαι τοῦ ἀγίου Πνεῦματος τὰς map-pug. Οῦ γὰρ πᾶν ἐνύπνιον εὐθὺς προφητεία, ὥς φησι Ζαχαρίας. Κύρίος ἐποίησε φαντασίαν, καὶ ὑετὸν χειμερινὸν, διότι οἱ ἀποφθεγγόμενοι ἐλάλησαν κόπους, καὶτὰ ἐνύπνια ψευδῆ ἐλάλουν. Οὗτοι δὲ κάκεῖνο ἀγνοοῦσιν, οἱ κατὰ τόν Ἠσαίαν ἐνυπνιαζόμενοι καὶ κοίτην φιλοῦντες νυστάξαι, ὅτι πολλάκις ἐνέργεια πλάνης ἀποστέλλεται ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας. Καὶ ἔστι πνεῦμα ψευδὲς, ὃ, ἐν τοῖς ψευδοπροφήταις γενόμενον, τὸν Ἀχαὰβ ἐξηπάτησε. Ταῦτα εἰδότες, fc? ει μὴ τοσοῦτον ὑπεραρθηναι, ὥστε ἑαυτοῖς προφητείαν προσμαρτυρεῖν, οἱ γε δείκνυνται καὶ τοῦ οἰωνοσκόπον Βαλαὰμ τῆς ἀκριβείας ἀπολειπόμενοι. Ὃς, ὑπό τοῦ βασιλέως τῶν Μωαβιτῶν ἐπὶ μεγίσταις δωρεαῖς μετακληθεις, οὐκ ἠνέσχετο ἀφεῖναι φωνὴν παρὰ τό βούλημα τοῦ Θεοῦ, οὐδὲ ἀράσασθαι τόν Ἰσραὴλ, ὃν οὐκ ἀρᾷται Κύριος. Εἰ μὲν οὖν ταῖς ἐντολαῖς τοῦ Κυρίου αί κατά τὸν ὕπνον αὐτῶν φαντασίαι συντρέχουσιν, ἀρκείσθωσαν τοῖς Εὐαγγελίοις, οὐδεμιᾶς βοηθείας ἐκ τῶν ὀνείρων εἰς τὴν ἀξιοπιστίαν προσδεομένοις· εἰ δι ό μὲν Κύριος τὴν ἑαυτοῦ εἰρήνην ἀφῆκεν ἡμῖν, καὶ ἐντολὴν καινὴν ἔδωκεν ἡμῖν, ἵνα ἀγαπῶμεν ἀλλήλους, τὰ δε ὀνείρατα μάχην καὶ διάστασιν καὶ ἀγάπης ἀφανισμὸν ὑφηγεῖται · μη διδότωσαν καιρὸν τῷ διαβόλῳ δ ιά τοῦ ὕπνου ταῖς ψυχαῖς αὐτῶν ἐπιβαίνειν· μηδὲ κυριώτερα ποιείτωσαν τὰ παρʼ ἑαυτῶν φαντάσματα τῶν σωτηρίων δ ιδ ἀγμάτων. Ὀλυμπίῳ. Καὶ τοῖς γράμμασιν ἐντυχὼν τῆς τιμιότητος σου, ἡδίων ἐμαυτοῦ καὶ εὖθυμότερος ἐγενόμην καὶ τοίς ποθεινοτάτοις υἱέσιν εἰς ὁμιλίαν ἐλθὼν1 αὐτόν σε ἔδοξα καθορᾲν. Οἳ, πᾶνυ μου τὴν ψυχὴν κεκοικωμένην παραλαβόντες, οὕτω διέθηκαν, ὥστε ἐπιλαθέσθαι με τοῦ παρʼ ὑμῖν κωνείου,ὁ οἱ ὁνειροπὼλαι καὶ ὁνειροκάπηλοι, εἰς τὴν τῶν ἐκμισθωσαμένων αὐτοὺς χάριν, καθʼ ἡμῶν περιφέρουσιν. Ἐπιστολὰς δὲ τὰς μὲν ἔπεμψα, τὰς δὲ καὶ εἰς ὕστερον δώσομεν, ἐὰν ἐθελῃς. Μόνον εἴη τι ὄφελος παρʼ αὐτῶν τοῖς λαμβάνον σιν.
Tois kata Neokaisareian logiōtatois. 1. Olōs ouden edeomēn tēn emautou gnōmēn dēmosieuein hymin, oude tas aitias legein, diʼ as nyn egy epi tōn topōn eimi toutōn o kaigar oudi aillōs tōn phanētiōntōn egō, oude to pragma tosoutōn martyrōn axion; allʼ oimai, ouch ha boulometha poioumen, hallʼ ephʼ ha prokalountai hēmas hoi kathēgoumenoi, Epei emoige 1'6 pantelōs agnoeisthai pleon espoudastai hē tois philodoxois 1'6 diaphainesthai. Epei de pantōn, hōs akouō, tōn kata tēn hymeteran polin ta ōta diatethryllētai, kai eisi tines logopoioi, dēmiourgoi tou pseudous, pros auto touto memisthōmenoi, hoi ta ema ymin exēgoun- tai ouk ǭēthēn dein periidein hymas gnōmę̄ ponēre kai phōnę̄ʼ rhypōsę̄ didaskomenous, allʼ autos eipein ta emautou hopōs echei. Egō kai dia tēn ek paidos moi pros to chōrion touto synētheian (entautha gar etraphēn para tę̄ emautou titthē [18] ), kai dia tēn meta tauta epi pleiston diatribēn, hote pheugōn tous politikous thorybous, epitēdeion emphilosophēsai dia tēn ek tēs erēmias hēsychian to chōrion touto katamathōn, pollōn etōn ephexēs endietripsa chronon, kai dia tēn nyn tōn adelphōn enoikēsin, bracheias anapnoēs ek tōn katechousōn hēmas ascholiōn epitychōn, asmenos ēlthon epi tēn eschatian tautēno ouch hōs heterois enteuthen pragmata parexōn, allʼ hōs autos tēn emautou therapeusōn epithymian. 2. Ti oun chrē pros oneirous katapheugein, kai oneiroskopous misthousthai, kai en tais pandēmois estioisesin hēmas poieisthai paroinion diēgēmas Egō gar, eikai parʼ allois tisin ēsan hai d iabolai, hymas an tēs emautou gnōmēs martyras parestēsamēn. Kai nyn axiō autōn hekaston tōn palaiōn ekeinōn anamnēsthēnai, hote ekalei men hēmas ē polis epi tēn tōn neōn epimeleian, presbeia de parēn tōn parʼ,hymin andrōn hoi en telei; meta de tauta, hopōs pandēmei pantes perichythentes hēmas, ti men ouchi didontes ? ti de ouch hypischnoumenoi ? homōs kataschein hēmas ouk ēdynēthēsan. Pōs oun ho tote kaloumenos ouch hypakouōn, nyn epecheiroun aklētos eisōthizesthai? pōs de o tous epainountas me kai thaumazontas apopheugōn, emellon oin nyn diōkein tous diaballontas? Mē oiēthēte, ō aristoi ouch outōs euōna ta hēmetera. Oute gar an tis akybernētou ploiou sōphronōn epibaiē, oute Ekklēsia parabaloi, ę̄ton klydōna kai tēn zalēn outoi hoi epi tōn oiakōn kathezomenoi empoiousi. Pothen gar gegone thorybou plērēs hē polis, hote hoi men epheugon, oudenos diōkontos, oi de hypexę̄esan, oudenos epiontosʼ chrēsmologoi de kai oneiroskopoi pointes emormolyttonto? pothen allothen tauta? Ē ouchi kai paidi gnōrimon, oti ek tōn hēgoumenōn tou plēthouss hōn tas aitias tēs echthras emoi men ouk euprepes legein, ymin de pnorąn kai pany rhądion. Otan gar hē men pikria kai ē diastasis mēdemian echoi hyperbolēn eis chalepotēta, ē de tēs aitias exēgēsis anypostatos pantelōs kai katagelastos ę̄, dēlon esti tēs psychēs to arrōstēma, allotriois min agathois episymbainon, oikeion de kai prōton kakon hyparchon tǭ kektēmenǭ. Hois kai allo dē ti charien prosestin. Amyssomenoi gar en tǭ bathei kai odynōmenoi, eklalēsai tēn symphoran hypo tēs haischynēs ouk ipitripontai. Touto men oun ouk ek tōn pros hēmas monon, alla kai apo tou loipou bion gnōrimon esti tēs psychēs autōn to pathēma; ei di kai agnooito, ou megalē zēmia tois pragmasi, Tēn de alēthestatēn aitian diʼ en phenk-hēn hēmōn tēn syntychian tithentai, pared!”san io-ōs tous pollous hymōn, egō didaxō. ’ōʼ akousate. 3. Pisteōs diastrophē parʼ hymin miletatai, men tois apostolikois kai euangelikois dogmasin, echthra de tę̄ paradosei tou megalou hōs alēthes Grēgoriou, kai tōn hephexēs apʼ ekeinou mechri tou makariou Mousōnion; hou ta didagmata enaula hymin istin eti kai nyn dēlonoti. To gar tou Sabilliou kakon, palai men kinēthen, katasbesoin sitę̄ tēradotei tou megalou, epicheirousi nyn ho.. neousoai houtoi, hoi phobǭ tōn elenchōn tous kathʼ hēmau oneirous plattontes APʼ hymeis tas oinobarets atlphalas, hois o ek tēs kraipalēs hanaphiromitos atmos, eita enkymainōnsiB), chataphantazei, chairein heephytes, para tōn egrēgorotōn hēmōn, kai dia ton tou Theou phobon mē dynamenōn hēsychazein, tēn blabēn hymōn akousate. Ioudaïsmos estindiasalis-rosY hen proschēmati Christianismou tǭ hoētilikō kērygmati epeisagomenos. O gar hen pragma polyprēsōpon ligōn Patera kai Uion kai ation Pneuma, kai mian tōn triōn tēn hypostasin iure» themenos, ti oillo poiei, hē ouchi arneitai min tēn proaiōnion tou Moror/nvi? hyparxin? arneitai di kai tēn oikonomikēn hautou pros anthrōpous epithi. omian, tēn heis ąoou kathodon, tēn anastasin, tēn krisin; arneitai de kai tas idiazousas tou [Iutimatos inergeias. Para de hymin nyn kai panaotera akouō tolmasthai tou mataoiphronos Sabeliōy. Legonsi gaa, hōs hoi akēkootes phasi, diataxisoai tous parʼ hymin sorous kai legein, hoti onom tou Move-fimi}? ou pardedotai, onoma di tou antikeimenou hesti- xui. epi toutǭ gannysthai min, kai mega phronein, hōs epi oikeiǭ heurēmati. Eirētai gar, phēsin; Egō ēlthon en tǭ onomati tou Patros mou, kai ouk heloibste me; ean allos hilthę̄ an tǭ idiǭ onomati, ekeinon lēpsesthe. Kai dia to 4. Tauta erythriōn egraphon hymin,hoti ag (liga. ton tǭ anthrōpǭ tou Theou Meletiǭ tǭ episkopǭ, kai laoontes parʼ autou tas prosēkousas apokriseis, hōs hai tōn teratōn mēteres epaischynomenai tois pērōmasi tēs physeōs, houtō kai autoi tas aischras heautōn ōdinas tǭ prosēkonti skotǭ katakrypsantes tithēnountai. Kathēken de tina peiran diʼ epistolēs kai pros ton homopsychon hēmōn Anthimon ton Tyanōn episkopon ; hōs ara Grēgoriou eludare? en ekthesei Pisteōs Patera kai Uion epinoią. men einai dyo, hypostasei de en. Touto de hoti ou dogmatikōs eirētai, allʼ agōnistikōs en tę̄ pros Allianyn dialexei, ouk ēdynēthēsan synidein hoi epi leptotēti tōn phrenōn heautous makarizontes. En ę̄ polla tōn apograpsamenōn esti sphalmata, hōs epʼ autōn tōn lexeōn deixomen hēmeis, ean o Theos thelę̄. Epeita mentoi ton ’Hellēna peithōn, ouch hēgeito chrēnai akribologeisthai peri ta rhēmata; allʼ estin hopē kai syndidonta tǭ ethei tou enagomenou, hōs an mē antiteinoi pros ta kairia. Dio dē kai pollas an heurois ekei phōnas, tas nyn tois axretikois megistēn ischyn parechomenas; hōs to ktisma, kai to poiēma, kai ei ti toiouton. Polla de kai peri tēs pros ton anthrōpon synapheias exrēmena eis ton peri tēs theotētos anapherousi logon, hoi apaideutōs tōn gegrammenōn akouontes ; hopoion esti kai touto, to para toutōn peripheromenon. Eu gar eidenai chrē, hoti, hōsper ho to koinon tēs ousias mē homologōn eis polytheian ekpiptei, houtōs ho to idiazon tōn hypostaseōn mē didous eis ton Ioudaismon hypopheretai. Dei tēn dianoian hēmōn oionei epereistheisan hypokeimenǭ tini, kai enargeis hautou entypōsamenēn tous charaktēras, houtōs en perinoią genesthai tou pothoumenou. Mē gar noēsantes tēn pat rotēta, mēde peri hon aphōristai to idiōma touto enthymēthentes, pōs dynaton Theou Patrysōii) ennoian paradexasthai? Ou gar exarkei i diaphoras prosōpōn. aparithmēsasthai, alla chrē hekaston prosōpon en hypostasei alēthinę̄ hyparchon homologein. Epei ton ge anypostaton tōn prosōpōn anaplasmon oude ho Saoellios parę̄tēsato, eipōn ton auton Theon, ena tǭ hypokeimenǭ onts, pros tas hekastote parapiptousaschreias metamorphoumenon, nyn men hōs Patera, nyn de ōs Uion, nyn de hōs Pneuma agion dialegesthai. Tautēn palai. katasbestheisan tēn planēn ananeountai nyn oi tēs hanōnymou tautēs haireseōs ephenretaio hoi tas ypostaseis athetountes, kaito onoma tou Huiou tou Theou aparnoumenoi. Hous, ean mē pausōntai lalountes kata tou Theou adikian, odyresthai chrē meta tōn arnēsichristōn. 6, Tauta anankaiōs hymin diesteilametha, hina tas apo tōn ponērōn didagmatōn blabas phylaxēsthe. Tǭ onti gar, ei chrē tas ponēras didaskalias tois holethriois pharmakois exomoioun, hōs hoi parʼ hymin oneiroskopoi phasi, tauta esti kai kōneion, kai akoniton, kai ei ti heteron pharmakon androphonon. Tauta psychōn dēlē; tēria, ouch hoi hēmeteroi logoi, haper hai oinoplēktoi mēninges ekboōsi, polyphantastoi ousai dia to pathosʼ dys, eiper hesōphronoun, echrēn eidenai, hoti tais ama..tois kai pasēs kēlidos kekatharmenais psychais to prophētikon enaugazei charisma. Oute gar katoptrǭ rhypōnti dynaton tōn eikonōn dexasthai tas emphaseis, oute psychēn tais biōtikais proeilēmmenēn merimnais, kai tois ek tou phronēmatos tēs sarkos episkotoumenēn pathesi, dynaton hypodexasthai tou agiou Pneumatos tas map-pug. Ou gar pan enypnion euthys prophēteia, hōs phēsi Zacharias. Kyrios epoiēse phantasian, kai hyeton cheimerinon, dioti hoi apophthengomenoi elalēsan kopous, kaita enypnia pseudē elaloun. Houtoi de kakeino agnoousin, hoi kata ton Ēsaian enypniazomenoi kai koitēn philountes nystaxai, hoti pollakis energeia planēs apostelletai epi tous huious tēs apeitheias. Kai esti pneuma pseudes, ho, en tois pseudoprophētais genomenon, ton Achaab exēpatēse. Tauta eidotes, fc? ei mē tosouton hyperarthēnai, hōste heautois prophēteian prosmartyrein, hoi ge deiknyntai kai tou oiōnoskopon Balaam tēs akribeias apoleipomenoi. Hos, hypo tou basileōs tōn Mōabitōn epi megistais dōreais metaklētheis, ouk ēnescheto apheinai phōnēn para to boulēma tou Theou, oude arasasthai ton Israēl, hon ouk arątai Kyrios. Ei men oun tais entolais tou Kyriou ai kata ton hypnon autōn phantasiai syntrechousin, arkeisthōsan tois Euangeliois, oudemias boētheias ek tōn oneirōn eis tēn axiopistian prosdeomenois; ei di o men Kyrios tēn heautou eirēnēn aphēken hēmin, kai entolēn kainēn edōken hēmin, hina agapōmen allēlous, ta de oneirata machēn kai diastasin kai agapēs aphanismon hyphēgeitai ; mē didotōsan kairon tǭ diabolǭ d ia tou hypnou tais psychais autōn epibainein; mēde kyriōtera poieitōsan ta parʼ heautōn phantasmata tōn sōtēriōn d id agmatōn. Olympiǭ. Kai tois grammasin entychōn tēs timiotētos sou, hēdiōn emautou kai euthymoteros egenomēn kai tois potheinotatois huiesin eis homilian elthōn1 auton se edoxa kathorąn. Hoi, pany mou tēn psychēn kekoikōmenēn paralabontes, houtō diethēkan, hōste epilathesthai me tou parʼ hymin kōneiou,ho hoi honeiropōlai kai honeirokapēloi, eis tēn tōn ekmisthōsamenōn autous charin, kathʼ hēmōn peripherousin. Epistolas de tas men epempsa, tas de kai eis hysteron dōsomen, ean ethelę̄s. Monon eiē ti ophelos parʼ autōn tois lambanon sin.
To the notables of Neocaesarea. 1. I had no need at all to make my intention public to you, nor to tell the reasons why I am now in these parts; for I am not otherwise one of those who like to be seen, nor is the matter worthy of so many witnesses. But, I think, we do not do what we wish, but what our leaders challenge us to do. For my part I have been more eager to remain wholly unknown than lovers of glory are to be conspicuous. But since, as I hear, the ears of everyone in your city have been filled with talk, and there are certain story-makers, craftsmen of falsehood, hired for this very purpose, who interpret my affairs to you, I did not think I should look on while you were taught by a wicked mind and a filthy voice, but should tell you myself how my affairs stand. I, both because of the familiarity with this place I have had from childhood (for here I was brought up by my grandmother), and because of my very long stay here afterwards, when, fleeing the tumults of public life and finding this place suitable for the practice of philosophy because of the quiet of its solitude, I spent many years here in succession, and also because of the brothers who now dwell here, having obtained a brief breathing space from the business that holds us, gladly came to this remote place, not to cause trouble to others from here, but to satisfy my own longing. 2. Why, then, must they resort to dreams, and hire interpreters of dreams, and make us into a drunken tale at public feasts? For even if the slanders had been among some others, I would have brought you forward as witnesses of my intention. And now I ask each of you to remember those old days, when the city called us to the care of the young, and an embassy of the men in office among you was present; and how after that you all poured around us in a body, offering everything, promising everything; yet you could not hold us. How, then, could I, who did not obey when I was called then, now be trying to push my way in uninvited? And how should I, who fled from those who praised and admired me, now pursue those who slander me? Do not think, excellent men, that our affairs are so cheap. For no one in his senses would board a ship without a helmsman, nor commit himself to a church in which those who sit at the helm themselves raise the surge and the storm. For whence did the city become full of tumult, when some fled with no one pursuing, and some slipped away with no one attacking, and oracle-mongers and dream-interpreters all scared people with bogeys? Whence else? Is it not plain even to a child that it comes from the leaders of the multitude? The causes of their enmity it is not seemly for me to tell, but it is very easy for you to see them. For when the bitterness and the division admit no excess of harshness, while the explanation of the cause is altogether baseless and laughable, the sickness of the soul is plain: it fastens on the goods of others, but is the first and proper evil of the one who has it. They have another pretty trait besides: stung in their depths and in pain, they are not allowed by shame to speak out their misfortune. This affliction of their soul is known not only from their dealings with us but from the rest of their life; and even if it were unknown, it would be no great loss to affairs. But the truest cause for which they flee meeting us, which perhaps escapes most of you, I will teach you; listen. 3. A perversion of the faith is being practised among you, hostile to the apostolic and evangelical doctrines, hostile to the tradition of the truly great Gregory and of those after him down to the blessed Musonius, whose teachings are surely still ringing in your ears. For the evil of Sabellius, stirred up long ago and quenched by the tradition of the great man, these men are now attempting to renew, who out of fear of being refuted fabricate dreams about us. But you, bidding farewell to the wine-heavy heads, which the fumes rising from the drinking bout, then surging up, fill with phantoms, hear about your harm from us who are awake and cannot keep quiet because of the fear of God. Sabellianism is Judaism brought into the preaching of the gospel under the guise of Christianity. For he who says that Father, Son, and Holy Spirit are one thing with many faces, and makes the hypostasis of the three one, what else does he do but deny the pre-eternal existence of the Only-begotten? He denies also his sojourn among men in the dispensation, the descent into Hades, the resurrection, and the judgment; he denies also the operations proper to the Spirit. And I hear that among you things even more foolish than those of the vain-minded Sabellius are now being dared. For they say, as those who heard it report, that your wise men insist that the name of the Only-begotten has not been handed down, but the name of the adversary has; and they rejoice in this and are proud of it, as their own discovery. 'For it is said,' he says, 'I have come in my Father's name, and you did not receive me; if another comes in his own name, him you will receive.' And because … 4. I blush to write this to you, because … to the man of God, Meletius the bishop, and having received from him the fitting answers, like the mothers of monsters who are ashamed of the deformities of nature, so they too hide their own shameful offspring in fitting darkness and nurse them there. And he made an attempt by letter also on our like-minded Anthimus, bishop of Tyana, on the ground that Gregory said in an exposition of faith that Father and Son are two in thought, but one in hypostasis. That this was said not dogmatically but controversially, in the dispute with Aelian, those who congratulate themselves on the subtlety of their wits could not see. There are many errors of the copyists in that dispute, as we shall show from the very words, God willing. Then, in persuading the pagan, he did not think it necessary to be exact about words; but in places he even made concessions to the habits of the one he was leading, so as not to oppose him on the main points. That is why you would find there many expressions which now give great strength to the heretics, such as 'creature' and 'thing made' and the like. And many things said about the union with man are referred to the account of the godhead by those who hear the writings without learning; like this one which they carry about. For one must know well that, as he who does not confess the commonness of the essence falls into polytheism, so he who does not grant the distinctiveness of the hypostases is carried away into Judaism. For our mind must, as it were, rest upon some subject and impress its clear features on itself, and so come to an understanding of what it seeks. For if we have not understood fatherhood, nor considered the one whom this property marks off, how can we receive the conception of God the Father? For it is not enough to enumerate differences of persons, but one must confess that each person subsists in a true hypostasis. For even Sabellius did not reject an unsubstantial fashioning of persons, saying that the same God, being one in subject, transformed himself according to the needs arising at each time, and spoke now as Father, now as Son, now as Holy Spirit. This error, long extinguished, the inventors of this nameless heresy are now renewing, who reject the hypostases and deny the name of the Son of God. Unless they cease speaking unrighteousness against God, they must be lamented along with the deniers of Christ. 6. We have of necessity laid these things down for you, so that you may guard against the harm of wicked teachings. For truly, if wicked teachings must be likened to deadly drugs, as your dream-interpreters say, these are hemlock and aconite and any other man-killing drug. These are the poisons of souls, not our words, which those wine-struck brains cry out, full of phantasms because of their condition; who, if they were sober, ought to know that the prophetic gift shines on souls that are pure and cleansed of every stain. For neither can a dirty mirror receive the reflections of images, nor can a soul preoccupied with the cares of life and darkened by the passions of the mind of the flesh receive the illuminations of the Holy Spirit. For not every dream is at once prophecy, as Zechariah says: 'The Lord made appearances, and winter rain; for those who utter oracles spoke troubles, and spoke false dreams.' These men, who according to Isaiah dream and love to slumber on their beds, do not know this either: that often a working of error is sent upon the sons of disobedience. And there is a lying spirit, which, coming into the false prophets, deceived Ahab. Knowing these things, they ought not to be so lifted up as to bear witness to prophecy in themselves, since they are shown to fall short even of the exactness of the augur Balaam; who, summoned by the king of the Moabites with very great gifts, would not utter a word against the will of God, nor curse Israel, whom the Lord does not curse. If, then, the phantasms of their sleep agree with the commandments of the Lord, let them be content with the Gospels, which need no help from dreams to be believed; but if the Lord left us his peace and gave us a new commandment, that we love one another, while the dreams lead to strife and division and the destruction of love, let them not give the devil occasion to come upon their souls through sleep, nor make their own phantasms more authoritative than the saving teachings. [Letter 211] To Olympius. When I read the letter of your honour, I became happier and more cheerful than my usual self, and when I came into conversation with your most beloved sons I seemed to see you yourself. Finding my soul very troubled, they so disposed it that I forgot the hemlock among you, which the dream-sellers and dream-peddlers carry about against us, to please those who hired them. Some letters I have sent, and others we will give later, if you wish. Only may there be some benefit from them to those who receive them.
Textual problem in this passage: see the notes.
John 5:43 (quotation, high confidence) · Prov 28:1 (allusion, medium confidence) · Ps 75:5 (74:6 LXX) (allusion, medium confidence) · Zech 10:2 (quotation, high confidence) · Isa 56:10 (allusion, high confidence) · 2 Thess 2:11 (allusion, high confidence) · Eph 2:2 (allusion, medium confidence) · 1 Kgs 22:22 (allusion, high confidence) · Num 22:18 (allusion, high confidence) · Num 23:8 (allusion, high confidence) · John 14:27 (allusion, high confidence) · John 13:34 (allusion, high confidence) · Eph 4:27 (allusion, high confidence)
Notes and citation
Summary: Basil answers the leading men of Neocaesarea, who had been told he came to intrigue there: he came to rest at his childhood retreat, and the real issue is the revived Sabellianism of their leaders; then (Letter 211) he thanks Olympius for a cheering letter.
- This staged ref holds Letter 210, to the notables of Neocaesarea, and Letter 211, to Olympius. In Letter 210 the end of section 3, all of section 4, and the start of section 5 are lost in the scan (marked "…"; NPNF² 8 has them: the Neocaesarean leaders' argument from Matt 28:19, "in the name" not "names", and Basil's answer). The scan prints a passage of section 5 twice; the second copy is kept and the first removed by a logged correction, and a Migne note is removed. Gregory is Gregory Thaumaturgus; the dispute with Aelian is his lost dialogue. Sabellianism is called "Judaism ... under the guise of Christianity" in Basil's own words. Quotations and allusions: John 5:43; Prov 28:1; Ps 75:5; Zech 10:1–2; Isa 56:10; 2 Thess 2:11; Eph 2:2; 1 Kgs 22:22; Num 22:18; Num 23:8; John 14:27; John 13:34; Eph 4:27.
Notes on the original text
- Digital text corrected (Migne's apparatus note leaked into the text; the scan prints this passage twice; the first copy is removed): Τῆς... ἀρετῆς. Codex Vaticanus τὴν ἀρετήν. → ; τον τῷ ἀνθρώπῳ τοῦ Θεοῦ Μελετίῳ τῷ ἐπισκόπῳ, καὶ λαβόντες παρʼ αὐτοῦ τὰς προσηκούσας ἀποκρίσεις, ὡς αἱ τῶν τέρατων μητέρες ἐπαισχυνομεναι τοῖς πηρὼμασι τῆς φύσεως, οὕτω καὶ αὑτοὶ τὰς αἰ· σχράς ἑαυτῶν ὠδῖνας τῷ προσήκοντι σκότῳ κοίτακρύψαντες τιθηνοῦνται. Καθῆκεν δέ τινα πεῖραν διʼ ἐπιστολῆς καὶ πρὸς τὸν ὁμόψυχον ἡμῶν Ἀνθιμον τόν Τυάνων ἐπίσκοπον ὡς ἄρα Γρηγορίου εἰπόντος ἐν ἐκθέσει Πίστεως Πατέρα καὶ Υἰὸν ἐπινοίᾳ μὲν εἶναι δύο, ὑποστάσει δὲ ἓν. Τοῦτο δὲ ὅτι οῦ δογματικῶς εἰρηται, ἀλλʼ ἀγωνιστικῶς ἐν τῇ πρὸς Λίλιανόν διαλέξει, οὑκ ἠδυνήθησαν συνιδεῖν οἱ ἐπὶ λεπτότητι τῶν φρενῶν ἑαυτούς μακαρίζοντες. Ἐν ἦ πολλά τῶν ἀπογραψαμένων ἐστὶ σφάλματα, ὡς ἐπʼ αὑτῶν τῶν λέξεων δείξομεν ἡμεῖς, ἐὰν 6 Θεὸς θέλῃ. Ἔπειτα μέντοι τόν Ἕλληνα πείθων, οὐχ ἡγεῖτο χρῆναι ἀκριβολογεῖσθαι περὶ τὰ ῥήματα· ἀλλʼ ἔστιν ὅπη καὶ συνδιδόντα τῷ ἔθει τοῦ ἐναγομέο νου, ὡς οἷν μὴ ἀντιτείνοι πρὸς τά καίρια. Διό δὴ καὶ πολλὰς ἆν εὑροις ἐκεῖ φωνὰς, τάς νυν τοῖς αἱ· ρετικοίς μεγίστην ἰσχὺν παρεχομένας· ὡς τό κτίσμα, καὶ τό ποίημα, καὶ εἴ τι τοιοῦτον. Πολλά δὲ καὶ περὶ τῆς πρός τόν ἄνθρωπον συναφείας εἰρημένα εἰς τὸν περὶ τῆς θεότητος ἀναφέρουσι λόγον, οἱ ἀπαιδεύτως τῶν γεγραμμένων ἀκούοντες· ὁποῖόν ἐστι καὶ τοῦτο, τό παρά τούτων περιφερόμενον, Εὖ γὰρ εὶὸέναι χρὴ, ὅτι, ὥσπερ 6 τό κοινόν τῆς οὐσίας μὴ ὁμολογῶν εἰς πολυθείαν ἐκπίπτει, οὑτως ὁ τὸ ἰδιάζον τῶν ὑποστάσεων μὴ διδοὺς εἰς τὸν Ἴουὃαῑσμόν ὑποφέρεταιμὲ), Δεῖ γὰρ τὴν διάνοιαν ἡμῶν οἱονεὶ ἐπερεισθεῖσαν ὑποκειμένῳ τινὶ, καὶ ἐναργεῖς αὑτοῦ ἐντυπωσαμένην τούς χαρακτῆρας, οὑτως ἐν περινοίᾳ γενέσθαι τοῦ ποθουμένου. Μὴ γὰρ νοήσαντες τὴν πατρότητα, μηδὲ περὶ ὃν ἀφώρισται τό ἰδίωμα τοῦτο ἐνθυμηθέντες, πῶς δυνατόν Θεοῦ Πατρός ἔννοιαν παραδέξασθαι; Οῦ γὰρ ἐξαρκεῖ διαφορὰς προσώπων ἀπαριθμήσασθαι, αλλά χρη ἕκαστον πρόσωπον ἐν ὑποστάσει ἀλη θινῇ ὑπάρχον ὁμολογεῖν. Ἐπεί τὸν γε ἀνυπόστατον τῶν προσώπων ἀναπλασμόν οὐδὲ 6 Σαβέλλιος παρῃτήσατο, εἰπὼν τόν αὑτὸν Θεὸν, ἕνα τῷ ὑποκειμένῳ ὄντα, πρὸς τὰς ἑκάστοτε παραπιπτοὺσας χρείας μεταμορφούμενον, νῦν μὲν ὼς Πατέρα, νῦν δὲ ὡς Υὶὸν, νῦν δὲ ὡς Πνεῦμα άγιον διαλέγεσθαι. Ταύτην πάλαι → .
Cite (SBL): Basil, Ep. 210 (PG 32:768c–780a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-210). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 32 scan text; compared in full afterwards with NPNF² 8, which gives only summaries from Letter 296 and omits some letters; those were re-read against the Greek.
Chapter 212
212PG 32:780b–784d
Ἱλαρίῳ. l. Ἐμὲ δὲ τι oin πεπονθέναι, ἦ τίνα γνώμην ἐσχηκέναι, ἐπειδὴ ἐπεδήμησα ’μὲν τῷ Λαζιμῶνι, ἔμαθον δὲ ὀλίγαις ὕστερον ἡμέραις τῆς παρουσίας ἡμῶν ἐξεληλυθέναι σου τὴν λογιότητα; Οὐ γὰρ μόνον διὰ τὸ ἐκ παιδὸς θαῦμα ὁ ἔσχον περὶ σὲ, εὐθὺς ἀπὸ διατριβῶν αὐτῶν ἀεὶ πολλοῦ ἀξίαν ἐθέμην τὴν ὁμιλίαν σου, ἀλλὰ καὶ διὰ τὸ μηδὲν οὑτω σπουδαῖον εἰναι νῦν,ὠς φιλαλήθη φυχὴν, ὑγιὶς τῶν πραγμάτων τὸ κριτήριον κεκτημένην· ὅπερ ἡγούμεθα παρὰ σοὶ διασώζεσθαι. Καὶ γὰρ τῶν λοιπών τοὺς πλείστους ὁρῶμεν, ὥσπερ ἐν ταῖς ἱπποδρομίαις, τοὺς μὲν ὡς τούτους, τοὺς δὲ ὡς ἐκείνους διῃρημένους, χαὶ συνεκβοῶντας τοῖς στασιάζουσι. Σὲ δὲ, καὶ φόβου καὶ θεραπεῐας καὶ παντὸς ἀγεννοῦς πάθους ὑψηλότερον ὄντα, εἰκὸς ὀφθαλμῷ ὑγιαίνοντι καθορᾷν τὴν ἀλήθειαν. Καὶ γὰρ αἰσθάνομαί σου μὴ παρέργως ἔχοντος πρὸς τὰ τῶν Ἐκχλησιὼν, ὅπου γε καὶ πρὸς ἡμᾶς ἔπεμψας τινα περὶ τούτων ἐπιστολὴν, ὡς ἐν τοῖς ἔναγχος τούτοις ἐδήλους γράμμασιν, ἣν τίς ὁ παραλαβὼν ὥστε διακομίσαι, ἡδέως ἄν μάθοιμι, ὥστε εἰδέναι τόν ἀδῑκήσαντα. Οὐ γὰρ ἐνέτυχόν πω γράμμασι σοῖς πρὸς ἡμᾶς περὶ τουτων. 2. Πόσου ποτʼ ἆν οὖν οἴει πρίασθαι με τὴν ὁμιλίαν aeu, 13sz τοῦ γνωρίσαι μέ σοι τὰ λυποῦντά με (φέρει γὰρ, ὡς οἶσθα, καὶ τὸ ἐξειπεῖν ῥᾳστώνην τινὰ τοῖς ὀδυνωμένοις), ἀποκρίνασθαί τε περὶ τῶν ἐπιζητουμένων οὐ γράμμασιν ἀψύχοις καταπιστεύσαντα, αλλʼ αὐτὸν διʼ ἓμαυτου ἐναργῶς λέγοντα ἕκαστα, καὶ ἐπεξιόντα. ΟΞ γὰρ ἔμψυχοι λόγοι δραστικωτέραν ἔχουσι τὴν πειθώ· πρὸς τε τὸ εὐεπιχείρητον καὶ πρὸς συκοφαντίαν εὐάλωτον οὐκέτι ὅμοιοι τοῖς γεγραμμένοις εἰσί. Καὶ γὰρ οὐδὲν ἀτόλμητον λοιπὸν οὐδενὶ, ὅπου γε καὶ οἱ τὰ μέγιστα παρʼ ἡμῶν πιστευθέντες, οὓς ᾐσθανόμεθα, μετὰ τῶν ἀνθρώπων ὁρῶντες, ὡς μεῖζόν τι ὄντας ἦ κατά ἄνθρωπον, οὗτοι κατεδέξαντο συγγράμματά τινος τὰ ὁποῖα δήποτε ὡς ἡμέτερα παραπέμπειν· καὶ ἐπʼ αὐτοῖς διαβάλλειν ταῖς ἀδελφότησιν, ὡς μηδὲν λοιπὸν τοῦ ἡμετέρου ὀνόματος φευκτότερον εἶναι τοῖς ιῦλαβἐσι. Τὸ ’γὰρ ἀγνοηθῆναι γενόμενος ἐξ ἀρχῆς ἐπιτηδεύσας. ὡς οὐκ οἶδα εἶ τις ἀλλος τῶν ἐπεσκεμμένων τὴν ἀνθρωπίνην ἀσθένειαν νυν, καθάπερ τὸ ἐναντίον προελόμενος πᾶσιν ἀνθρώποις γνώριμον ἐμαυτὸν καταστῆσαι, οὕτω πανταχοῦ γῆς, προσθήσω δὲ, ὅτι καὶ θαλάσσης, διατεθρύλλημαι. Οἳ τε γὰρ τὸν ἔσχατων ὅρον τῆς ἀσεβείας ἐπιτηδεύοντες, καὶ τὸ ἄθεον τῆς ἀνομοιότητος δόγμα ταῖς Ἐκκλησίαις ἐπάγοντες, πρὸς ἐμὲ τὸν πόλεμον ἔχουσιν· οἱ τε τὴν μέσην ἐλαύνοντες, ὡς οἴονται, καὶ ἀπὸ μὲν τῶν αὑτῶν ἐκείνων ἀρχῶν ὡρμημένοι, τῇ δὲ τῶν λογισμῶν ἀκολουθίᾳ μὴ ἐφιέντες διὰ τὸ ὑπεναντιον ταῖς ἀκοαῖς τῶν πολλῶν, ὑμᾶς δυσχειραίνουσι καὶ πλύνουσι μὲν ταῖς λοιδορίαις, ἐφʼ ὅσον δύνανται, οὐδεμιᾶς δὲ ἀπέχονται τῆς ἐπιβουλῆς εἰ καὶ ὅτι ὁ -Κύριος ἀπράκτους αὐτῶν ’τὰς ἐγχειρήσας ἐποίησε. Ταῦτα πῶς οὐ λυπηράςπῶς ουχὶ ὀδυνηράν μοι τὴν ζωὴν κατασκευάζοντα; ὃς γε μίαν τίεθεμαι τῶν κακῶν παραμυθίαν, τὴν ἀσθένειαν τῆς σαρκὸς, ὑφʼ ἧς πέπεισμαι μή πολὺν χρόνον παραμένειν τῆ δυστήνῳ ταύτῃ ζωῇ. Καὶ ταῦτα μὶν εἰς τοσοῦτον. Σὲ δὲ ἐπὶ τοῖς πάθεσι τοῦ σωματος παρακαλῶ μεγαλοφυῶς καὶ ἀξίως τοῦ καλέσαντος ἡμᾶς Θεοῦ διακεῖσθαιʼ ὃς, ἐὰν ἴδῃ ἡμᾶς μετʼ εὐχαριστίας δεξαμένους τὰ παρόντα, ἧ ἐπανὴσει τὰ λυποῦντα, ὡς ἐπὶ τοῦ Ἰὼβ, ἢ τοῖς μεγάλοις στεφάνοις τῆς ὑπομονῆς ἀμειψεται ἐν τῇ μετά ταύτην τὴν ζωὴν ἡμῶν καταστασει. ’Δνεπίγραφος, ἐπὶ ἀνδρὶ εὐσιβιῖ. l. Κύριος ὁ παρασχόμενος μοι ταχεῖαν im. ταῖς ολίψισι τήν ἀντίληψιν, αὐτὸς σοι τῆς ἀναπαύσεως, ἣν ἀνιπαυσας ἡμᾶς ἄν τῇ παρούσῃ διὰ τοῦ γράμματος ἔπισκὲψει, παράσχοιτο τὴν ἀντίληψιν, τῇ ἀληθινῇ καὶ μεγάλῃ εὐφροσύνῃ τοῦ πνεύματος τόν ἐπὶ τῇ παρακλήσει μισθὸν τῆς ταπεινώσεως ἡμῶν ἀποπληρῶν. Ἔτυχον γάρ πως τὴν ψυχὴν κεκακωμένος, ἐν πολυανθρὼπῳ συλλήψοι χτηνώὸη τινὰ καὶ παντελῶς ἄλογον τοῦ λαοῦ καταμαθὼν ῥᾳθυμιαν, καὶτῶν ἀγόντων αὐτοὺς παλαιὰν καὶ δνσὃιόροωτον συνήθειαν τοῦ κακοῦ. Ἐπεὶ δε εἶδον τὰ γραμματα καὶ τὸν ἐν αὐτοῖς τῆς ἀγάπης θησαυρόν, ὅτι ἐπέλαμψεν ἧμῑν τοῖς ἐν πικρίᾳ ςῶσι γλυκεῖαν παραμυθιαν ὁ οἰκονομῶν τὰ ἡμέτερα. Διὸ καὶ ἐπιφθέγγομαι σου τήν ὁσιότητα παρακαλῶν τὴν συνήθη παράκλησιν, μὴ διαλιπεῖν σε εὐχόμενον ὑπερ τῆς ἐλεεινῆς μου ξωῆ ς· μήποτε, τῇ φαντασια τοῦ βίου τούτου natlem. τισθεὶς, ἐπιλάθωμαι μὲν τοῦ Θεοῦ τοῦ ἐγείροντος ἀπὸ γῆς πτωχὸν, ἔπαρσιν δέ τινα παθὼν, εἰς κρῖμα ζαπέσω τοῦ διαβόλου· ῥᾳτυμήσας δι τῆς οἰκονομίας, ια. θεὺδων ὑπὸ τοῦ Δεσπότου καταληφθὼ, ἦ καὶ διὰ τῶν βλαβερῶν ἔργων προστιθεὶς, καὶ τύπτων τὴν συνείδησα τῶν συνδούλων, ᾖ καὶ μετὰ τῶν μεθυόντων fluitem; ἐν τῇ ὃιχαιοκρισίᾳ τοῦ Θεοῦ πάθω τὰ τοῖς πονηροῖς τῶν οἰκονόμων ἠπειλημένα. Παρακαλῶ οὖν σε ἐπὶ πασῃ προσευχῇ δέεσθαι τοῦ Θεου νήφειν ἡμᾶς ἐν πᾶσιν ἵνα μὴ αἰσχύνη γινώμεθα χαὶ dvenio; τῷ ὀνόματι τοῦ Χρισσ τοῦ, ἐν τῇ ἀποκαλύψει τῶν κρυπτῶν τῆς καρδίας ἠμῦν, κατά τὴν μεγάλην ἡμέραν τῆς ἐπιφανείας τοῦ Σοτῆρος ἡμῶν Ἰησοῦ Χριστοῦ. 2. Γὶνωσκε δέ με ἓν προσδοκίᾳ εἶναι τοῦ κατʼ imiρειαν τῶν αἱρετιχῶν ὰνακληθὴσεσοαι εἰς τὸ στρατόπεδον1 ἐπὶ προφάσει δὴ τῆς εἰρήνη ς· και τοῦτο ἀκούσαντα καὶ τὸν ἐπίσκοπον τόνδε ἐπεσταλκέναι ἡμῖν σπουδασαι περὶ τὴν Μεσοποταμίαν γενέσθαι, καὶ τὸν ἐπα τοὺς ὁμοδόξους καὶ έπικρατύνοντας τὰ τῶν Ἐκκλησιῶν συναγαγόντα, μετʼ αὐτῶν ὅρμησαι πρὸς τόν βασιλέα. Ἐμοὶ δὲ τάχα μὲν οὐδὲ τὸ σῶμα αὐτό πρὸς τήν εἰ τῷ χειμῶνι ὁδοιποριαν ἀρκέσει· τέως δὲ οὐδὲ ἀναγκαῖον τὸ πρᾶγμα ἐφάνη, πλὴν εἰ μὴ αὐτὸς συμβουλεύσῃς. Ἀναμενῶ γὰρ καὶ τὴν παρὰ τῆς θεοσεβείας σου συμβουλὴν, ὥστε κρατυνθῆναι τὴν γνώμέν. Διὸ παρακαλῶ θᾶττον ἡμῖν ὃιά τινος τῶν σπουδαίων ἀδελφῶν τὸ παραστάν τῇ τελειότητι σου καὶ ἐνθέῳ συνέσει φανερωθῆναι.
Hilariǭ. l. Eme de ti oin peponthenai, ē tina gnōmēn eschēkenai, epeidē epedēmēsa ’men tǭ Lazimōni, emathon de oligais hysteron hēmerais tēs parousias hēmōn exelēlythenai sou tēn logiotēta? Ou gar monon dia to ek paidos thauma ho eschon peri se, euthys apo diatribōn autōn aei pollou axian ethemēn tēn homilian sou, alla kai dia to mēden houtō spoudaion einai nyn,ōs philalēthē phychēn, hygiis tōn pragmatōn to kritērion kektēmenēn; hoper hēgoumetha para soi diasōzesthai. Kai gar tōn loipōn tous pleistous horōmen, hōsper en tais hippodromiais, tous men hōs toutous, tous de hōs ekeinous dię̄rēmenous, chai synekboōntas tois stasiazousi. Se de, kai phobou kai therapeias kai pantos agennous pathous hypsēloteron onta, eikos ophthalmǭ hygiainonti kathorąn tēn alētheian. Kai gar aisthanomai sou mē parergōs echontos pros ta tōn Ekchlēsiōn, hopou ge kai pros hēmas epempsas tina peri toutōn epistolēn, hōs en tois enanchos toutois edēlous grammasin, hēn tis ho paralabōn hōste diakomisai, hēdeōs an mathoimi, hōste eidenai ton adikēsanta. Ou gar enetychon pō grammasi sois pros hēmas peri toutōn. 2. Posou potʼ an oun oiei priasthai me tēn homilian aeu, 13sz tou gnōrisai me soi ta lypounta me (pherei gar, hōs oistha, kai to exeipein rhąstōnēn tina tois odynōmenois), apokrinasthai te peri tōn epizētoumenōn ou grammasin apsychois katapisteusanta, allʼ auton diʼ hemautou enargōs legonta hekasta, kai epexionta. OX gar empsychoi logoi drastikōteran echousi tēn peithō; pros te to euepicheirēton kai pros sykophantian eualōton ouketi homoioi tois gegrammenois eisi. Kai gar ouden atolmēton loipon oudeni, hopou ge kai hoi ta megista parʼ hēmōn pisteuthentes, hous ę̄sthanometha, meta tōn anthrōpōn horōntes, hōs meizon ti ontas ē kata anthrōpon, houtoi katedexanto syngrammata tinos ta hopoia dēpote hōs hēmetera parapempein; kai epʼ autois diaballein tais adelphotēsin, hōs mēden loipon tou hēmeterou onomatos pheuktoteron einai tois iylabesi. To ’gar agnoēthēnai genomenos ex archēs epitēdeusas. hōs ouk oida ei tis allos tōn epeskemmenōn tēn anthrōpinēn astheneian nyn, kathaper to enantion proelomenos pasin anthrōpois gnōrimon emauton katastēsai, houtō pantachou gēs, prosthēsō de, hoti kai thalassēs, diatethryllēmai. Hoi te gar ton eschatōn horon tēs asebeias epitēdeuontes, kai to atheon tēs anomoiotētos dogma tais Ekklēsiais epagontes, pros eme ton polemon echousin; hoi te tēn mesēn elaunontes, hōs oiontai, kai apo men tōn hautōn ekeinōn archōn hōrmēmenoi, tę̄ de tōn logismōn akolouthią mē ephientes dia to hypenantion tais akoais tōn pollōn, hymas dyscheirainousi kai plynousi men tais loidoriais, ephʼ hoson dynantai, oudemias de apechontai tēs epiboulēs ei kai hoti ho -Kyrios apraktous autōn ’tas encheirēsas epoiēse. Tauta pōs ou lypēraspōs ouchi odynēran moi tēn zōēn kataskeuazonta? hos ge mian tiethemai tōn kakōn paramythian, tēn astheneian tēs sarkos, hyphʼ hēs pepeismai mē polyn chronon paramenein tē dystēnǭ tautę̄ zōę̄. Kai tauta min eis tosouton. Se de epi tois pathesi tou sōmatos parakalō megalophyōs kai axiōs tou kalesantos hēmas Theou diakeisthaiʼ hos, ean idę̄ hēmas metʼ eucharistias dexamenous ta paronta, hē epanēsei ta lypounta, hōs epi tou Iōb, ē tois megalois stephanois tēs hypomonēs ameipsetai en tę̄ meta tautēn tēn zōēn hēmōn katastasei. ’Dnepigraphos, epi andri eusibii. l. Kyrios ho paraschomenos moi tacheian im. tais olipsisi tēn antilēpsin, autos soi tēs anapauseōs, hēn anipausas hēmas an tę̄ parousę̄ dia tou grammatos episkepsei, paraschoito tēn antilēpsin, tę̄ alēthinę̄ kai megalę̄ euphrosynę̄ tou pneumatos ton epi tę̄ paraklēsei misthon tēs tapeinōseōs hēmōn apoplērōn. Etychon gar pōs tēn psychēn kekakōmenos, en polyanthrōpǭ syllēpsoi chtēnōoē tina kai pantelōs alogon tou laou katamathōn rhąthymian, kaitōn agontōn autous palaian kai dnsoioroōton synētheian tou kakou. Epei de eidon ta grammata kai ton en autois tēs agapēs thēsauron, hoti epelampsen hēmin tois en pikrią sōsi glykeian paramythian ho oikonomōn ta hēmetera. Dio kai epiphthengomai sou tēn hosiotēta parakalōn tēn synēthē paraklēsin, mē dialipein se euchomenon hyper tēs eleeinēs mou xōē s; mēpote, tę̄ phantasia tou biou toutou natlem. tistheis, epilathōmai men tou Theou tou egeirontos apo gēs ptōchon, eparsin de tina pathōn, eis krima zapesō tou diabolou; rhątymēsas di tēs oikonomias, ia. theudōn hypo tou Despotou katalēphthō, ē kai dia tōn blaberōn ergōn prostitheis, kai typtōn tēn syneidēsa tōn syndoulōn, ę̄ kai meta tōn methyontōn fluitem? en tę̄ hoichaiokrisią tou Theou pathō ta tois ponērois tōn oikonomōn ēpeilēmena. Parakalō oun se epi pasę̄ proseuchę̄ deesthai tou Theou nēphein hēmas en pasin hina mē aischynē ginōmetha chai dvenio? tǭ onomati tou Chriss tou, en tę̄ apokalypsei tōn kryptōn tēs kardias ēmyn, kata tēn megalēn hēmeran tēs epiphaneias tou Sotēros hēmōn Iēsou Christou. 2. Ginōske de me hen prosdokią einai tou katʼ imireian tōn hairetichōn anaklēthēsesoai eis to stratopedon1 epi prophasei dē tēs eirēnē s; kai touto akousanta kai ton episkopon tonde epestalkenai hēmin spoudasai peri tēn Mesopotamian genesthai, kai ton epa tous homodoxous kai epikratynontas ta tōn Ekklēsiōn synagagonta, metʼ autōn hormēsai pros ton basilea. Emoi de tacha men oude to sōma auto pros tēn ei tǭ cheimōni hodoiporian arkesei; teōs de oude anankaion to pragma ephanē, plēn ei mē autos symbouleusę̄s. Anamenō gar kai tēn para tēs theosebeias sou symboulēn, hōste kratynthēnai tēn gnōmen. Dio parakalō thatton hēmin hoia tinos tōn spoudaiōn adelphōn to parastan tę̄ teleiotēti sou kai entheǭ synesei phanerōthēnai.
To Hilarius. 1. What do you think I felt, or what thought did I have, when I came to Dazimon and learned a few days after our arrival that your eloquence had left? For not only because of the admiration I have had for you from boyhood, from our very days in the schools, have I always counted converse with you of great worth, but also because nothing is now so valuable as a truth-loving soul that has a sound standard for judging affairs; which we think is preserved in you. For we see most of the rest, as at the horse races, divided, some for these and some for those, and shouting along with the factions. But you, being above fear and flattery and every base passion, are likely to look on the truth with a healthy eye. For I perceive that you do not treat the affairs of the churches as a side matter, since you even sent us a letter about them, as you indicated in this recent letter; who received it to carry I would gladly learn, so as to know who wronged me. For I have never yet read any letter of yours to us about these things. 2. How much do you think I would give for converse with you, to make known to you what grieves me (for, as you know, even speaking out brings some relief to those in pain), and to answer about what you ask, not entrusting it to lifeless letters, but telling everything vividly in person and going through it point by point? For living words have a more effective persuasion; and they are not like written words in being easily attacked and easily caught by calumny. For nothing is any longer beyond anyone's daring, when even those whom we trusted with the greatest things, whom we regarded, when we saw them among men, as something greater than human, have consented to circulate certain writings of someone, of whatever sort, as ours, and on account of them to slander us to the brotherhoods, so that nothing is now more to be shunned by the devout than our name. For though from the beginning I made it my study to be unknown, to a degree I doubt any other of those who have considered human weakness has done, now, as though I had chosen the opposite, to make myself known to all men, I have been talked about everywhere on earth, and I will add, on the sea too. For both those who practise the utmost limit of impiety, and bring the godless doctrine of unlikeness into the churches, make war on me; and those who, as they think, drive along the middle road, setting out from the same principles but not admitting the consequences of their reasoning because they are contrary to the ears of the many, are annoyed with us and wash us with abuse as much as they can, and abstain from no plot, though the Lord has made their attempts fruitless. How do these things not make my life grievous and painful? I count as the one consolation of my evils the weakness of the flesh, by which I am persuaded I shall not remain long in this wretched life. So much for that. You, in the sufferings of the body, I urge to be disposed nobly and worthily of God who called us; who, if he sees us receiving the present things with thanksgiving, will either relieve what grieves us, as with Job, or repay us with the great crowns of endurance in our state after this life. [Letter 213] Without address, to a pious man. 1. May the Lord, who granted me swift help in afflictions, himself grant you help in return for the refreshment with which you refreshed us in the present visit by letter, repaying with the true and great joy of the spirit the reward for the comfort you gave our lowliness. For I happened to be troubled in soul, having perceived in a crowded assembly a bestial and wholly irrational carelessness in the people, and an old and incorrigible habit of evil in those who lead them. But when I saw the letter and the treasure of love in it, I knew that he who orders our affairs had made sweet consolation shine on us who live in bitterness. Therefore I greet your holiness, making my usual request, that you not cease praying for my pitiable life; lest, led astray by the fancy of this life, I forget God, who raises the poor from the earth, and, suffering some elation, fall into the condemnation of the devil; or, growing careless in my stewardship, I be caught sleeping by the Master; or, adding harmful deeds and striking the conscience of my fellow servants, or eating and drinking with the drunkards, I suffer in God's righteous judgment what has been threatened to the wicked stewards. I beg you, then, in every prayer to ask God that we may be sober in all things, so that we may not become a shame and a reproach to the name of Christ at the revelation of the secrets of our heart, on the great day of the appearing of our Saviour Jesus Christ. 2. Know that I am expecting to be summoned to the court through the harassment of the heretics, on the pretext, forsooth, of peace; and that, hearing this, this bishop has written to us to hurry to Mesopotamia and, gathering those there of like mind who strengthen the affairs of the churches, to set out with them to the emperor. But perhaps my body itself will not be equal to the journey in winter; and the matter has not yet seemed necessary, unless you yourself advise it. For I am waiting for counsel from your piety too, so that my judgment may be strengthened. So I beg you to let us know quickly, through one of the zealous brothers, what seems good to your perfection and inspired intelligence.
Job 42:10 (allusion, high confidence) · 1 Sam 2:8 (allusion, medium confidence) · 1 Tim 3:6 (allusion, high confidence) · Matt 24:49 (allusion, high confidence) · 1 Cor 8:12 (allusion, medium confidence) · 1 Cor 4:5 (echo, medium confidence) · Titus 2:13 (allusion, high confidence)
Notes and citation
Summary: Basil regrets missing his old friend Hilarius and laments the slanders spread against him by Anomoeans and the party of the middle way; then (Letter 213) he thanks a pious friend for a consoling letter and asks his advice about a summons to court.
- This staged ref holds Letter 212, to Hilarius, and Letter 213, without address. The "doctrine of unlikeness" is that of the Anomoeans; those who "drive along the middle road" are probably the Homoeans or the party of Eustathius. A few words in Letter 212 section 2 and Letter 213 section 1 are garbled in the scan and translated by sense. Allusions: Job 42:10; 1 Sam 2:8; 1 Tim 3:6; Matt 24:48–51; 1 Cor 8:12; 1 Cor 4:5; Titus 2:13.
Cite (SBL): Basil, Ep. 212 (PG 32:780b–784d; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/207/#p-212). (abbreviation not yet checked)
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Translation: Translated by Claude from the Migne PG 32 scan text; compared in full afterwards with NPNF² 8, which gives only summaries from Letter 296 and omits some letters; those were re-read against the Greek.