Letters 225–232
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 225
225PG 32:840b–841c
ac. Δημοσθένει, ὡς ἀπὸ τοῦ κοινοῦ. Πολὶήυ χάριν ἔχομεν ἀεὶ τῷ Θεῷ, καὶ βασιλεῦσι λ ’ ' ’ν νῖκ Ξ-ι-ι σιντ-ἱ ῗιθωηηι τῆξ rei; ἐπιμελομένοις ἡμῶν, ὅταν ποτὶ ῖδωμεν τῆς,ι. γ, » ς - 13.: _._-...n--:-M. ηυρλπατρίδος ἡμῶν τήν ἀρχὴν ἀνδρὶ πιστευθεῖσαν πρῶ- ’ νυ--η-υῗ ῗο---η tinnis *ψὴν τηήπην, χαί τον μὲν ’(ριστιαντῖι, ἔπειτα ὀρθῷ τὸν τρόπον, καὶ ’νηί-ξ -.~..,..'.‘i~-,. ynh' οὗ( πολιτευόμεθα ἀκριβεῖ τῶν νόμων φύλακι, καθʼ οὓς πολιτευόμεθα · ‘ τ ι.1 -:‘. ξι ;-ὶ σε. περ Eam-3‘». ι. ν τὰ ἀνθρώπινοι, saeuam); δὴ ἐπὶ τῆς σῆς ἐπιδη- - ι ν - Anu—fi.-. -.-. ουτ. νηὶ μίας ταύτην τὴν χάριν ὡμολογήσαμεν τῷ Θεῷ καὶ - Α ‘- - D..-.‘._: A:-li.:..a.m ιῖἓ ἧφι τινὶ( τῶν τῷ θεοφιλεῖ βασιλεῖ. Aio/Iduum δὲ, ὅτι τινὲς τῶν ‘ ‘ ‘ ί ” Ἁη -1. --.ηυξ -Λιι ’νικηπῆἐχθρῶν τῆς εἰρήνης ἔμελὶον τὰ σεμνά σου δικαστὴ- “ - λ εκ · -:z.1\__.;.._n_ αἷμηηὲηεκθηι η.. ρια καθʼ ἡμῶν διοχλεῖν, ἑξεδιχόμεθα κληθήσεσθαι ’ γ”-- 1.,Ώμυηαυηι quin, Ι Δ ι. παρὰ τῆς μεγαλονοίας σου, ὥστε διδαχθῆναι παρʼ · - ὀ τʼ λ κλμ. λι.. unguunt-.5 (Rm σου ἡμῶν τὴν εὐήθειαν ’ εἴπερ ἄρα κατεδέχετό σου -· ' ’λ κ eiu-3.. _-........'n.w . ἡ μεγάλη φρόνησις τῶν ἐκκλησιαστικῶν πραγμάτων · ’ν ' ’ππ $1. Kh, F...::...ιη arunοἰκειοῦσθαι τὰς ἐξετάσεις. Ἐπειδὴ δὲ ἡμᾶς μὲν παρ- - - λ λ ω ΒΔΑ-ι...1...-....mt nul. εϊὸε τὸ δικαστήριον, τὸν δὲ ἀδελφὸν ἡμῶν καὶ σνλ· Α n nx _...,ι κυανέη ἐπὶ λειτουργὸν Γρηγὸριον κινηθεῖσά σου ἡ ἐξουσία ἐπὶ ’- ‘ ‘ ’ ἐν μ---..-..ξ.,... qun/m— :rui; (ξιιἹΩχάρους λοιδορίαις ἀναρπαγῆναι προσ-...... ι. __~, ---νέκυας-ι lxii: ,Δ ' I- ν. ἐταξεν, o δὲ ὑπήκουσε μὲν τῷ προστάγματι, (πῶς · - ’κ \ vi: In._‘.-.....-.....’. arn'flmu xaγὰρ οὐκ ἔμελλεν ;) ὑπὸ δὲ πλευριτικοῦ πάθους κα- ”” “ ” λλ λλ· ἀα πληκηενηηένηε αθτώ l ηι- - ν. ι,, τασχεθεὶς, καὶ ἅμα ἐκ τῆς προσγενομένης αὐτῷ ” ““ ’ί κ »αι-η.:1“ ἒιᾹᾹωι-πιιννρ- συνήθως έπ. ~m,_—v-.,, 7 ψύξεως, τῆς τῶν νεφρῶν ἁρῥωστιας συνήθως έπ- “ λ ‘ ηγ-έ---μ.’.-,ι ολ.. ηις-ηααναστασης, ἠναγκάσθη, ἀπαραιτήτως ὑπὸ τῶν στρασ ’ ” ’λεʼνη Ξηλ---η ι--ιῦ πώ- "'"' ' "‘ ' ι) · ι -. τιωτών κατεχόμενος, ἐπιμελείας ἕνεκεν τοῦ σὺ· - ν νΛίμ. -,-... anniti—rm ἡδυνῶν. πρὸς .'"V7>r lu ι ι, ματος καὶ παραμυθίας τῶν ἀφορήτων ὀδυνῶν, πρὸς ’ ’ fl “““°‘=‘-~- · -I~-'--mi -θάοίν Γ--ην ι ι τι χωρίον ἡσυχίαν ἕχον μετατεθῆναι ’ τούτω χάριν., η ι -κη,ε...'...n.'.— που, ι. ι., πάντες ἤλθομεν ἐπὶ τὸ ἱκετεῦσαι τὸ μέγεθός σου, *ν ‘ ην -ιι,ζηηᾱριῖς va. ἃπαντήσεως. μηδὲν ἀγανακτῆσαι τῇ ἀναβολῇ τῆς ἀπαντήσεως. “ ~ νη,φαμι-ιη.. υι-ῗηηυ ἔνι-νιν τῆς rw--.,. Καὶ γὰρ οὔτε τι τῶν δημοσίων χεῖρον ἔσκιν έκ τῆς.,υ _,-__ ρ....τω ἐνειλινςσιαστικῶν ““’““ 1]. ἡμετέρας ὑπερθέσεως, οὔτε τι τῶν ἐκχλησιαστιιῶν.. pupil ’l‘i‘n ει ηὶυ “mi γρητούτου ἕνεκεν. παρεβλάβη. Ἀλλʼ εἰ μὲν περὶ χρημάτων. ἐστὶν ὁ λόγος, ὡς διαφορηθέντων, αυτου εἰσιν οἱ ταμίαι τῶν ἱερῶν χρημάτων ἕτοιμοι δοῦναι λόγον τῷ βουλομένῳ, καὶ δεῖξαι τὴν συκοφαντίαν τῶν κατατολμησάντων τῆς ἀκριβοῦς ἀκοῆς σου ῥᾴδιον γὰρ αὐτοῖς ἀπʼ αὐτῶν τῶν γραμμάτων τοῦ μακαρίου ἐπισκόπου φανερὰν τὴν ἀλήθειαν τοῖς ἐπιζητοῦσι ποιῆσαι · εἰ δέ τι ἔτερόν ἐστι κανονίκὸν ἐξετάσεως δεόμενον, καὶ τούτου καταδέχεται ὑποδέξασθαι τὴν ἀκρόασιν καὶ τὴν κρίσιν ἡ μεγαλόνοια σου ' πάντων ἡμῶν χρεία, ὅτι, εἰπερ τι ἐλλέλειπται τῶν κανονικῶν, οἱ χειροτονήσαντες αἴτιοι, οὐχ ὁ κατὰ πᾶσαν ἀνάγκην ὑποδέξασθαι τὴν λειτουργίαν ἐκβιασθείς. Ὠστε ἱκετεύομεν σε φυλάξαι ἡμῖν τὴν ἀκρόασιν ἐπὶ τῆς πατρίδος, καὶ μὴ axem εὶς τὴν ὑπερορίαν, μηδὲ εἰς ἀνάγκην οἴγειν συντυχίας ἐπισκόπων, πρὸς οὓς οὔπω τὰ ’περὶ τῶν ἐκκλησιαστικών ζητημάτων ἀπελυσάμεθα. Ὀμοῦ δὲ καὶ φείσασθαι τοῦ γήρως ἡμῶν καὶτῆς ἀσθενείας δεόμεθα. Γνώσῃ γὰρ αὐτῇ πείρα, τοῦ Θεοῦ βουλομένου, ὡς οὔτε μικρὸν οὔτε μεῖζον παρεῖται τι τῶν κανονικῶν ἐν τῇ καταστάσει τοῦ ἐπισκόπου. Εὐ·χόριεοα οὖν ἐπὶ τῆς σῆς ἀρχῆς καὶ τὴν πρὸς τοὺς ἀδελφοὺς ἡμῶν ὁμόνοιαν καὶ εἰρήνην καταπραχθῆναι “ ἧς μήπω γενομένης, βαρὺ ἡμῖν ἐστι καὶ τὸ
ac. Dēmosthenei, hōs apo tou koinou. Poliēu charin echomen aei tǭ Theǭ, kai basileusi l ’ ' ’n nik X-i-i sint-hi ïithōēēi tēx rei? epimelomenois hēmōn, hotan poti idōmen tēs,i. g, » s - 13.: _._-...n--:-M. ēurlpatridos hēmōn tēn archēn andri pisteutheisan prō- ’ ny--ē-yï ïo---ē tinnis *psēn tēēpēn, chai ton men ’(ristiantii, epeita orthǭ ton tropon, kai ’nēi-x -.~..,..'.‘i~-,. ynh' hou( politeuometha akribei tōn nomōn phylaki, kathʼ hous politeuometha ; ‘ t i.1 -:‘. xi ?-i se. per Eam-3‘». i. n ta anthrōpinoi, saeuam)? dē epi tēs sēs epidē- - i n - Anu—fi.-. -.-. out. nēi mias tautēn tēn charin hōmologēsamen tǭ Theǭ kai - A ‘- - D..-.‘._: A:-li.:..a.m iie hēphi tini( tōn tǭ theophilei basilei. Aio/Iduum de, hoti tines tōn ‘ ‘ ‘ i ” Haē -1. --.ēux -Lii ’nikēpēechthrōn tēs eirēnēs emelion ta semna sou dikastē- “ - l ek ; -:z.1\__.?.._n_ haimēēeēekthēi ē.. ria kathʼ hēmōn diochlein, hexedichometha klēthēsesthai ’ g”-- 1.,Ōmyēauēi quin, I D i. para tēs megalonoias sou, hōste didachthēnai parʼ ; - o tʼ l klm. li.. unguunt-.5 (Rm sou hēmōn tēn euētheian ’ eiper ara katedecheto sou -; ' ’l k eiu-3.. _-........'n.w . hē megalē phronēsis tōn ekklēsiastikōn pragmatōn ; ’n ' ’pp $1. Kh, F...::...iē arunoikeiousthai tas exetaseis. Epeidē de hēmas men par- - - l l ō BDA-i...1...-....mt nul. eïoe to dikastērion, ton de adelphon hēmōn kai snl; A n nx _...,i kyaneē epi leitourgon Grēgorion kinētheisa sou hē exousia epi ’- ‘ ‘ ’ en m---..-..x.,... qun/m— :rui? (xiiIŌcharous loidoriais anarpagēnai pros-...... i. __~, ---nekyas-i lxii: ,D ' I- n. etaxen, o de hypēkouse men tǭ prostagmati, (pōs ; - ’k \ vi: In._‘.-.....-.....’. arn'flmu xagar ouk emellen ?) hypo de pleuritikou pathous ka- ”” “ ” ll ll; aa plēkēenēēenēe athtō l ēi- - n. i,, taschetheis, kai hama ek tēs prosgenomenēs autǭ ” ““ ’i k »ai-ē.:1“ eiAAōi-piinnr- synēthōs ep. ~m,_—v-.,, 7 psyxeōs, tēs tōn nephrōn harrhōstias synēthōs ep- “ l ‘ ēg-e---m.’.-,i ol.. ēis-ēaanastasēs, ēnankasthē, aparaitētōs hypo tōn stras ’ ” ’leʼnē Xēl---ē i--iy pō- "'"' ' "‘ ' i) ; i -. tiōtōn katechomenos, epimeleias heneken tou sy; - n nLim. -,-... anniti—rm hēdynōn. pros .'"V7>r lu i i, matos kai paramythias tōn aphorētōn odynōn, pros ’ ’ fl “““°‘=‘-~- ; -I~-'--mi -thaoin G--ēn i i ti chōrion hēsychian hechon metatethēnai ’ toutō charin., ē i -kē,e...'...n.'.— pou, i. i., pantes ēlthomen epi to hiketeusai to megethos sou, *n ‘ ēn -ii,zēēariis va. hapantēseōs. mēden aganaktēsai tę̄ anabolę̄ tēs apantēseōs. “ ~ nē,phami-iē.. ui-ïēēu eni-nin tēs rw--.,. Kai gar oute ti tōn dēmosiōn cheiron eskin ek tēs.,y _,-__ r....tō eneilinssiastikōn ““’““ 1]. hēmeteras hypertheseōs, oute ti tōn ekchlēsiastiiōn.. pupil ’l‘i‘n ei ēiy “mi grētoutou heneken. pareblabē. Allʼ ei men peri chrēmatōn. estin ho logos, hōs diaphorēthentōn, autou eisin hoi tamiai tōn hierōn chrēmatōn hetoimoi dounai logon tǭ boulomenǭ, kai deixai tēn sykophantian tōn katatolmēsantōn tēs akribous akoēs sou rhądion gar autois apʼ autōn tōn grammatōn tou makariou episkopou phaneran tēn alētheian tois epizētousi poiēsai ; ei de ti eteron esti kanonikon exetaseōs deomenon, kai toutou katadechetai hypodexasthai tēn akroasin kai tēn krisin hē megalonoia sou ' pantōn hēmōn chreia, hoti, eiper ti elleleiptai tōn kanonikōn, hoi cheirotonēsantes aitioi, ouch ho kata pasan anankēn hypodexasthai tēn leitourgian ekbiastheis. Ōste hiketeuomen se phylaxai hēmin tēn akroasin epi tēs patridos, kai mē axem eis tēn hyperorian, mēde eis anankēn oigein syntychias episkopōn, pros hous oupō ta ’peri tōn ekklēsiastikōn zētēmatōn apelysametha. Omou de kai pheisasthai tou gērōs hēmōn kaitēs astheneias deometha. Gnōsę̄ gar autę̄ peira, tou Theou boulomenou, hōs oute mikron oute meizon pareitai ti tōn kanonikōn en tę̄ katastasei tou episkopou. Eu;chorieoa oun epi tēs sēs archēs kai tēn pros tous adelphous hēmōn homonoian kai eirēnēn kataprachthēnai “ hēs mēpō genomenēs, bary hēmin esti kai to
To Demosthenes, as from the synod. We always give great thanks to God, and to the emperors who care for us, whenever we see the government of our homeland entrusted to a man who is first a Christian, then upright in character, and an exact guardian of the laws by which we live … And this favor we acknowledged to God at your arrival, and [our thanks] … to the God-beloved emperor. But when we learned that some of the enemies of peace were going to trouble your solemn tribunals against us, we expected to be summoned by your magnanimity, so as to be shown our simplicity by you, if indeed your great wisdom consented to take the examination of ecclesiastical affairs upon itself. But since the court passed us by, and your authority, moved against our brother and fellow minister Gregory by the abuse of Philochares, ordered him to be seized, he obeyed the command (for how could he not?), but, seized by pleurisy, and at the same time, from the chill that came upon him, by the kidney trouble that usually arises in him, he was compelled, while held inexorably by the soldiers, to be moved to some quiet place for the care of his body and relief from unbearable pains. For this reason we have all come to entreat your greatness not to be displeased at the delay of his appearance. For no public matter is worse off for our postponement, nor has any ecclesiastical matter been harmed on this account. But if the matter concerns money, as though it had been embezzled, the stewards of the sacred funds are here, ready to give an account to anyone who wishes and to show the slander of those who have dared to impose on your exact hearing; for it is easy for them, from the very papers of the blessed bishop, to make the truth plain to those who inquire. But if there is some other canonical matter needing examination, and your magnanimity consents to take on the hearing and judgment of this too, there is need of all of us; since, if anything required by the canons was neglected, those who ordained are responsible, not he who was forced by every kind of necessity to accept the ministry. So we entreat you to keep the hearing for us in our homeland, and not to drag us beyond the border, nor into the necessity of meeting with bishops with whom we have not yet settled the questions about ecclesiastical affairs. At the same time we ask you to spare our old age and our weakness. For you will learn by experience itself, God willing, that nothing, small or great, of what the canons require was omitted in the appointment of the bishop. We pray, then, that under your government concord and peace with our brothers may be brought about; since that has not yet happened, it is grievous to us even …
Textual problem in this passage: see the notes.
Notes and citation
Summary: Writing for a synod of bishops, Basil asks the vicar Demosthenes to excuse the absence of his brother Gregory of Nyssa, who fell ill under arrest, and to hold any inquiry into Gregory's election and accounts in Cappadocia rather than abroad.
- Letter 225. The first half of the letter is badly damaged in the scan, with several gaps ("…"); the name Philochares is read from a garbled word. The scan breaks off before the end ("…"). "Our brother Gregory" is Gregory of Nyssa, then bishop of Nyssa, who had been accused of misusing church funds and of irregular ordination.
Topics: Church office
Cite (SBL): Basil, Ep. 225 (PG 32:840b–841c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-225). (abbreviation not yet checked)
BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-epistulae-225) · Report an error
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 226
226PG 32:841c–852a
Τοῖς ὑφʼ ἑαυτὸν ἀσκηταῐς. 1. Δυνατὸς μὲν ὁ ἅγιος Θεὸς καὶ τὴν διὰ της συντυχίας εὐφροσύνην ἡμῖν χαρίσασθαι τοῖς ἐπιθυμοῦσι καὶ βλέπειν ὑμᾶς ἀεὶ καὶ ἀκούειν τὰ περὶ ὑμῶν · ὃιὸτι ἐν οὐδενὶ ἑτέρῳ ἔχομεν τὴν ἀνάπαυσιν τῶν ψυχῶν ᾖ ἐν τῇ προκοπῇ τῇ ὑμετέρᾳ καὶ διὰ τῶν ἐντολῶν τοῦ Χριστοῦ τελειώσει ’ ἕως δὲ τοῦβ ἡμῖν οὐχ ὑπάρχει, ἀναγκαῖον τιθέμεθα διὰ τῶν γνησιωτάτων καὶ γοβουμένων τὸν Κύριον ἀδελφῶν ἐπισκέπτεσθαι ὑμᾶς, καὶ γρύμμασι προσομιλεῖν τῆ ἀγάπῃ ὑμῶν. Αὐτοῦ οὖν τούτου ἕνεκεν ἀπεστείλαμεν τον εὐλαβέστατον καὶ γνησιώτατον ἀδελφὸν ἡμῶν καὶ συνεργὸν τοῦ Εὖαγγελίου Μελέτιον τόν συμπρεσβύτερον, ὃς διηγήσεται ὑμῖν τὸν ἠμί. τερον πόθον ὃν ἔχομεν ἔφʼ ύμῖν, καὶ τὴν μέριμναν τῶν ψυχῶν ἡμῶν, ὅτι νυκτὸς καὶ ἡμέρας διόμεθα τοῦ Κυρίου περὶ τῆς ὑμῶν εὐδοκιμήσεως, ἵνα καὶ ἡμεῖς ἔχωμεν παρῥησίαν ἐν τῇ ἡμέρᾳ τοῦ Κυρίου ἠμῶν Ἰησοῦ Χριστοῦ διὰ τῆς ὑμῶν σωτηρίας, καὶ ὑμεῖς ἐκλάμψητε ἐν τῇ λαμπρότητι τῶν ἁγίωνι δοκιμαζομένου ὑμῶν τοῦ ἔργου ὖπό τῆς διο καιοκρισίας τοῦ Θεοῦ. Ἀμα δε ἡμῖν πολλὴν μέριμναν ἐμποιεῖ τοῦ κατασχόντος καιροῦ τούτου ἡ χαλεπότης, ἐν πᾶσαι μὲν Ἐκκλησίαι ἐσαλεύθησαν, πᾶσαι δε ψυχαὶ σινιάζονται. Ἦνοιξαν γάρ τινες ἀφειδῶς στόματα κατά τῶν ὁμοδούλων. Λαλεῖται τὸ ψεῦδος ἀφόβως ἡ ἀλήθεια συγκεκάλυπται. Καὶ οἱ μὲν κατηγορούμενοι καταδικάζονται ἁκρίτωςʼ οἰ δε κατηγοροῦντες πιστεύονται ἀνεξετάστως. Ὀθεν κὰγώ ἀκούσας, ὅτι πολλαί κατʼ ἐμοῦ περιφέρονται ἐπιστολαὶ, στίζουσαι ἡμᾶς καὶ στηλιτεύουσαι καὶ κατηγοροῦσαι ἐπὶ πράγμασιν, ὧν τήν ἀπολογίαν ἑτοίμην ἔχομεν ἐπί τοῦ δικαστηρίου τῆς ἀληθείας, ὥρμησα μὲν σιωπῆσαι, ὃ καὶ ἐποίησα τρίτον γὰρ ἤδη τοῦτο ἔτος ἐστὶν, ἐν τυπτόμενος ύπὸ τῶν διαβολῶν φέρω τὰς τῆς κατηγορίας μάστιγας, ἆρκούμενος, ὅτι ἔχω Κύριον, τὸν τῶν κρυπτῶν γνῶ· στην, μάρτυρα τῆς συκοφαντίας· ἐπειδὴ δὲ ὁρῶ, ὅτι πολλοὶ ἤδη τὴν σιωπὴν ἡμῶν εἰς βεβαίωσιν τῶν διαβολῶν παρεδέξαντο. καὶ οὔ δ ιὰ μακροθυμίαν ἰ·νὸμισαν ἡμᾶς σιωπᾴν, ἀλλὰ διὰ τὸ μὴ ἔχειν διᾶραι στόμα πρὸς τὴν ἀλήθειαν· τούτου ἕνεκεν ἐπειράθην ἐριστείλαι ὑμῖν, παρακαλῶν τὴν ἓν Χριστῷ ἀγάπην ὑμῶν ὥστε τὰς ἐξ ἑνὸς μέρους γινομένας διαβολὰς μὴ ’πάντη παραδέχεσθαι ὡς ἀληθεῖς· διότι, καθὼς γέγραπται, ούδένα κρίνει ὁ νόμος, ἑᾶν μὴ πρῶτον ἀκούσῃ καὶ γνῷ τί ποιεῖ. ‘2. Καίτοι εὐγνώμονι κριτῇ ἀρκεῖ αὐτὰ τὰ πρά· γματα πρὸς τήν τῆς ἀληθείας φανέρωσιν. Ὥστε, κᾶν ἡμεῖς σιωπήσωμεν, ἔξεστιν ὑμῖν διαβλέψαι πρὸς τὰ γινομενα. Οἱ γὰρ ἡμῖν κακοδοξίαν ἐγκαλοῦντες ἐφάνησαν νῦν ἐκ τοῦ προφανοῦς τῇ μερίδι τῶν αἱρετικῶν προστιθέμενοι· οἱ ὑπὲρ ἀλλοτρίων συνταγμάτων ἡμᾶς κατακρίνοντες ταῖς ἰδίαις ὁμολογίαις, ἃς ἐγγράφως ἡμῖν κατέθεντο, Evnτιούμενοι φαίνονται. Natio-ars την συνήθειαν τῶν ταῦτα τολμώντων, ὅτι ἔθος αὐτοῖς ἀεὶ πρὸς τὸ δυ· νατὸν μετατίθεσθαι μέρος, καὶ τοὺς μὲν ἀσθενοῦντας τῶν φίλων καταπατεῖν, θεραπεύειν δὲ τοὺς κρατοῦντας. Οἱ γὰρ τὰς Μλυθρυλλὴτους fitting. ἐπιστολὰς κατὰ Εὐδοξίου καὶ πάσης αὐτῶν τῆ ς μερίδος συγγράφοντες, καὶ περιπέμποντες πάσαις ταῖς ἀδελφότησι, καὶ δ ιαμαρτυρὸμενοι φεύγειν τὴν κοινωνίαναύτῶν ὡς ὄλεθρον τῶν ψυχῶν, καὶ διὰ τοῦτο μὴ καταδεξάριενοι τὰς ἐπὶ καθαιρέσει αὐτῶν ἰξενεχθείσας ψήφους, ἐπειδὴ παρʼ αἱρετικῶν ἦσαν γενόμεναι, ὡς ἔπειθον ἡμᾶς τότε, οὗτοι νῦν, πάντων ἐπιλαθόμενοι, μετʼ αὐτῶν γεγόνασιδιΚαὶ οὐδεμία αὐτοῖς ἄρνησις καταλείπεται · φανερῶς γὰρ ἀπεκάλυψαν ἑαυτῶν τὴν προαίρισιν, ἕν ’Δγκύρα τὰς κατʼ οἶκον αὐτῶν κοινωνίας κατασπαζόμενοι, ἐπειδὴ εἰς τὸ κοινὸν ὑπʼ αὐτῶν ἐκείνων οὔπω ἆδέχθησαν. Ἐρωτήσατε οὖν αὐτοὺς, εἰ ὀρθόδοξος νῦν Βασιλείδης ὁ κοινωνικὸς Ἐκδικίου, διὰ τί, ἀπὸ τῆς Δαρδανίας ἐπανιόντες, τὰ Θυσιαστὸρια ἆκείνου ἐν τῇ χώρᾳ τῶν Γαγγρηνῶν κατέστρεφον, ] καὶ ἑαυτῶν τραπέζας ἐτίθεσαν; διὰ τί καὶμέχρι νῦν ἐπέρχονται ταῖς Ἐκκλησίαις τῆς Ἀμασείας καί Ζὴλων, καὶ παρʼ ἑαυτῶν ἐγκαθιστῶσι πρεσβντέρους καὶ διακόνους; Εἰ γὰρ ὡς ὁρθοδὸξοις κοινωνοῦσι,τίνος ἓνεκεν ὼςαίρετικοίς ὶπέρχονται ; εὶ δὲ ὡς αἰρετικοὺς ὑπειλήφασι, πῶς τὴν κοινωνίαν αὐτῶν οὐκ ἐκτρέπονται ; Ταῡτα οὐχὶ καὶ παιδικῇ διανοίᾳ δῆλά ἐστιν, ἀδελφοὶ τιμιώτατοι, ὅτι ἀεὶ πρὸς τό ἴδιον συμφέρον βλέποντες ἧ διαβάλλειν τινας, ἡ cumet-qm ἐπιχειροῦσι; Καὶ ἡμῶν τοίνυν ἀπέστησαν, οὔτε ἀγανακτήσαντες, ὅτι οὐκ ἀντεγράψαμεν (τοῦτο γάρ ἐστιν ἐφʼ οὗ μάλιστα λέγουσι παρωξύνθαι), οὔτε ὅτι τοὺς χωρεπισκὸπους, οὓς λέγουσι σιν ἀπεσταλκέναι, οὐκ ἐδεξάμεθα. καίτοι δώσουσι λόγον τῷ Κυρίῳ οἱ τοῦτο κατασκευάζοντες. Εἷς γάρ τις Εὐστάθιος, ἀποσταλεὶς, καὶ γράμματα δ ιαδοὺς τῇ ’ξάξει τοῦ Οὗικαρίου, τρεῖς ἡμέρας ποιήσας ἐπὶ τῆς πόλεως, καὶ μέλλων ἀπαίρειν ἐπὶ τὰ ἲδ ια, ἑσπέρας ἤδη βαθείας, καθεύδοντί μοι λέγεται πλησιάσαι τῷ οἰκός ματ-ι ἡμῶν. Ἀκούσας δὲ, ὅτι καθτύδω, ἀπελθὼν, οὖκέτι τῇ ὑστεραίᾳ ἡμῖν προσήγγισεν, ἀλλʼ οὕτως ἀφοσιωσάμενος τὸ καθʼ ἡμᾶς, ἐπανῆλθε. Καὶ τοῦτο ἐστι τὸ ἔγκλημα, ὂ ἠδικήσαμεν ἡμςῖς, καὶ oi μακρόθυμοι οὐκ ἀντεστάθμησαν τὴν πρὸ τούτου δουλείαν ἡμῶν, ἢν ἐδουλεύσαμεν αὐτοῖς ἐν τῷ πταίσματι τούτῳ · ὰ).λά τοσοῦτον ἐβάρυναν τὴν καθʼ ἡμῶν ὀργὴν ἐπὶ ταύτῃ τῇ ἁμαρτίᾳ, ὥστε πάσαις ταῖς κατὰ τὴν οἰκουμένην Ἐκκλησίαις, τό γε εἱς αὐτοὺς ἧκον, ἑκκηρύκτους ἡμᾶς ποιῆσαι, 3. Οὒ μὴν αὕτη γέ ἔστι κατὰ ἀλήθειαν τῆς διαστάσεως ἡ αἰτία · ἀλλʼ ἐπειδὴ ἕνόμισαν εὐδοκιμήσειν τότε παρὰ τῷ Εὖζωίῳ, εἰ ἡμῶν ἑαυτοὺς ἁλλοτριὼσιιαν, ἐκείνας ἑαυτοῖς ἐπενόησαν τὰς προφάσεις, ἱνα εὖρωσί τινα σύστασιν παρʼ αὐτοῖς διὰ τοῦ πρὸς ἡμᾶς πολέμου. Οὗτοι νῦν καὶ τὴν ἐν Νικαίᾳ διαβάλλουσι πίστιν, καὶ ὁμοουσιαστὰς ἡμᾶς ἀποκαλοῦσι. διὰ τὸ ἓν ἐκείνῃ τῇ πίστει τὸν μονογενῆ Υίόν τῷ Θεῷ καὶ Πατρὶ ὁμοούσιον ὁμολογεῖσθαι ' οὐχ ὡς ἀπὸ μιᾶς οὐσίας μερισθείσης εἰς δύο ἀδελφὰ, μὴ γένοιτο ο οὐ ’γὰρ τοῦτο ἐνόησεν ἡ ἁγία ἐκείνη κοιί θεοφιλὴς σύνοδος, ἀλλʼ ὡς, ὅπερ ἑστι κατὰ τήν οὐσίαν ὁ Πατὴρ, τοῦτο ὑφείλοντος νοεῖσθαι καὶτοῦ Υἰοῦ. Οὕτω γὰρ ἡμῖν ἐκεῖνοι αὐτοὶ ἠρμὴνιυσαν εἰπόντες, Φῶς ἐκ φωτός. Ἐστι δὲ ἡ ἒν Nimia; πίστις, ἠ παρʼ αὐτῶν ἀπὸ τῆς δύσεως κομισθεῖσα, ἣν ἐπέδωκαν τῇ συνόδῳ τῇ ἐν Τυάνοις, ὑφʼ ἧς καὶ παρεδέχθησαν. Ἀλλʼ ἔχουσί τι σοφὸν δόγμα εἰς τὰς τοιαύτας ἑαυτῶν μεταβολάς · ὃτι τοῖς ῥήμασι τῆς πίστεως ὡς ἰατροὶ κέχρηνται κατὰ καιρὸν, amor: ἄλλως πρὸς τὰ ὑποκείμενα πάθη μεθαρμοζόμενοι. Τούτου δὲ τοῦ σοφίσματος τὸ σαθρὸν οὐκ έμὶ ἐλέγχειν προσῆκεν, ἀλλʼ ὑμᾶς νοεῖν. Δὼσει ’γὰρ ὑμίνὸ Κύριος σύνεσιν πρὸς τὸ γνωρίζειν, τίς μὶν ὁ εὖθὴς λογος, τίς r1“: ὁ σκολιὸς καὶ δικστραμμένος. Ei γὰρ ἄλλοτε ἀλλας δεῖ πίστεις συγγράφειν, καὶ μετά τῶν καιρῶν ἀλλοιοῦσθαι, ψευδὴς ἡ ἀπόφασις τοῦ είποντος- EE; Κύριος, μία πίστις ἓν βάπτισμα. lii δὲ ἐκεῖνα ἀληθῆ, μηδεὶς ὑμᾶς ἐξαπατάτω τοῖς κενοῖς τούτοις λόγοις Διαβοίλλουσι γὰρ ἡμᾶς ὡς καινοτομοῦντας ξμερὶ τοῦ Πνςύματος τοὺ ἁγίου. Ἐρωτὴσατε οὖν τίς ἡ καινοτομία. Ἡμεῖς γὰρ ὁμολογοῦμεν ὃ καὶ παρελάβομεν, μετὰ Πατρός κα Υὶοῦ τετάχθαι τόν Παράκλητον, οὐ μετὰ τῆς κτίσεως ἀριθμεῖσθαι. Εἰς γὰρ Πατέρα καὶ Υίόν καὶ ἅγιον Πνεῦμα πεπιστεύκαμεν · καὶ βαπτιζόμεθα εἰς τό ὄνομα τοῦ Πατρός καὶ τοῦ Υἰοῦ καὶ τοῦ ἁγίου Πνεῦματος. Διά τοῦτο οὐδέποτε τῆς πρὸς τὸν Πατέρα καὶ Υίόν συναφείας τὸν Παράκλητον ἀποσπῶμεν. Ὀ γὰρ νοῦς ἡμῶν φωτιζόμενος ὑπὸ Πνεῦματος πρὸς Υίόν ἀναβλέπει, καὶ ἐν αὐτῷ ὡς ἐν εἰκονι θεωρεῖ τὸν Πατέρα. Οὔτε οὖν ὀνόματα παρʼ ἑαυτῶν ἐπινοοῦμεν, ἀλλὰ Πνεῦμα ἅγιον καὶ Παράκλητον ὀνομάζομεν, οὔτε τὴν ὀφειλομένην αὐτῷ δόξαν ἀθετεῖν καταδεχόμεθα. Ταῦτά ἐστι τὰ ἡμέτερα μετὰ πάσης ἀληθείας. Ἐπὶ τούτοις ό κατηγορῶν κατηγορείτω · ὀ διώκων ἡμᾶς διωκέτω ὁ πιστεύων ταῖς καθʼ ἡμῶν διαβολαῖς ἔτοιμαζέσθω πρὸς τὴν διαδικασίαν. Ὀ Κῦριος ἐγγύς · μεὸη μεριμνῶμεν. 4. Ei τις ἐν Συρίᾳ συγγράφει, τοῦτο οῦδὲν πρός ἡμᾶς. Ἐκ γὰρ τῶν λόγων σου δικαιωθήσῃ, φησὶ, και ἐκ τῶν λόγων σου καταδικασθήσῃ. Oi ἐμοὶ λόγοι ἐμὲ κρινέτωσαν · ὑπιρ δὲ ἀλλοτρίων ἡμᾶς σφαλμάτων μηδεὶς καταθικαζέτω, μηδὲ τὰς πρό εἰκόσιν ἐτῶν γραφείσας παρʼ ἡμῶν ἐπιστολὰς εἰς ἀπόδειξιν προβαλλέσθω τοῦ νῦν κοινωνικούς ἡμᾶς εἶναι τοῖς ἐκεῖνα συγγράψασιν. Ἠμεῖς γὰρ πρὸ τῶν συγγραμμάτων, λαῐκοὶ ὄντες πρὸς λαῖκοῦς ἐπεστέλλομεν, πρὸ τοῦ τινὰ καὶ ὑπόνοιαν τοιαύτην κατʼ καὶ ἐπεστέλλομεν οὐδὲν περὶ πίαὐτῶν κινεῖσθαι · στεως, οὐδʼ οἷα νῦν ἐπὶ τῇ καθʼ ἡμῶν διαβολῇ περιφέρουσιν οὖτοι, ἀλλὰ ψιλὰς προσηγορίας, ἀγαπητικὴν προσφώνησιν ἁποπληρούσας. Ἠμεῖς γὰρ ὁμοίως καὶ τοὺς τὰ Σαβελλίου νοσοῦντας, καὶ τοὺς τὰ Ἀρείου δόγματα ἐκδικοῦντας, ὡς ἀσεβεῖς, ἁποφεῦγομεν καὶ ἁναθεματίζομεν. Ei τις τὸν αῦτὸν Πατέρα λέγει καὶ Υὶὸν καὶ ἅγιον Πνεῦμα, καὶ ἓν πρᾶγμα πολυώνυμον ὑποτίθεται, καὶ μίαν ῦπόστασὶν ὑπὸ τριῶν προσηγοριῶν ἐκφωνουμένην, τὸν τοιοῦτον ἡμεῖς ἐν τῇ μερίδι τῶν Ἰουδαίων τάσσομεν. Ὁμοίως καὶ εἰ τις ἀνόμοιον λέγει κατά τὴν οῦσίαν τόν Υίόν τῷ Πατρὶ, ἦ εἰς κτίσμα κατάγει τό Πνεῦμα τό ἅγιον, ἂναθεματίζομεν, καὶ ἐγγὺς εἶναι τῆς Ἑλληνικῆς τιθέμεθα πλάνης. Ἀλλὰ τὰ μὲν στόματα τῶν κακηγορούντων ἡμᾶς ἐπισχεθῆναι διὰ τῶν ἡμετέρων γράμμάτων ἀμήχανον - μᾶλλον μὲν οὖν εἰκός καὶ ἐρεθίζεσθαι αὐτοὺς ἔπὶ ταῖς ἀπολογίαις ἡμῶν, καὶ μείζονα καὶ χαλεπώτερα καθʼ ἡμῶν κατασκευάζειν · τὰς μέντοι ὑμετέρας ἀκοὰς φυλαχθῆναι οῦ χαλεπόν. "non, 6 έστιν ἐφʼ ὑμῖν, τοῦτο ποιήσατε. Ἀκεραίαν ἡμῖν καὶ ἆπρόληπτον ταῖς διαβολαῖς τὴν καρδίαν ὑμῶν φυλάξατε · καὶ πρὸς τὰ προβαλλόμενα ἐγκλήματα ἀπαιτεῖτε ἡμᾶς τὰς εὐθύνας. Καὶ εἰ μὲν εὕρητε παρʼ ἡμῖν τὴν ἀλήθειαν, μὴ δῶτε χώραν τῷ ψεύδει ἐὰν δὲ ἀτονοῦντων ἡμῶν πρὸς τὴν ἀπολογίαν αῖσθησθε, τότε πιστεύσατε τοῖς κατηγόροις ἡμῶν ὡς ἀληθεύουσιν. Ἀγρυπνοῦσιν εκεῖνοιπρός τό ἡμᾶς κακοποιῆ σαιο τοῦτο παρʼ ὑμῶν οῦκ ἐπιζητοῦμεν. Ἐμπορικόν βίον μεταχεικ ριςόμινοι, παρεμπὸρευμα ποιοῦνται τὴν ἡμετέραν διαβολήν ’ ὑμᾶς δὴ οἶκοι μένειν καὶ εὐσχημονεῖν, ἄν ἠσυχίᾳ τὸ ἔργον τοῦ Χριστοῦ πληροῦντας, παρακαλοῡμεν, τὰς μέντοι συντυχίας αὐτῶν, τὰς δολερῶς ἐπὶ καταστροφῇ τῶν ἀκουόντων γινομένας, ἐκκλίνειν: ἶνα καὶ την πρὸς ἡμᾶς ἀγάπην ἀκεραίαν φυλάξητε (Ἠ), καί τὴν τῶν πατέρων πίστιν ἄθραυστον διασώσητι, καὶ παρὰ τῷ Κυρίῳ εὐδόκιμοι φανῆτε,ὡς φίλοι τῆς ἀληθείας.
Tois hyphʼ heauton askētais. 1. Dynatos men ho hagios Theos kai tēn dia tēs syntychias euphrosynēn hēmin charisasthai tois epithymousi kai blepein hymas aei kai akouein ta peri hymōn ; hoioti en oudeni heterǭ echomen tēn anapausin tōn psychōn ę̄ en tę̄ prokopę̄ tę̄ hymeterą kai dia tōn entolōn tou Christou teleiōsei ’ heōs de toub hēmin ouch hyparchei, anankaion tithemetha dia tōn gnēsiōtatōn kai goboumenōn ton Kyrion adelphōn episkeptesthai hymas, kai grymmasi prosomilein tē agapę̄ hymōn. Autou oun toutou heneken apesteilamen ton eulabestaton kai gnēsiōtaton adelphon hēmōn kai synergon tou Euangeliou Meletion ton sympresbyteron, hos diēgēsetai hymin ton ēmi. teron pothon hon echomen ephʼ ymin, kai tēn merimnan tōn psychōn hēmōn, hoti nyktos kai hēmeras diometha tou Kyriou peri tēs hymōn eudokimēseōs, hina kai hēmeis echōmen parrhēsian en tę̄ hēmerą tou Kyriou ēmōn Iēsou Christou dia tēs hymōn sōtērias, kai hymeis eklampsēte en tę̄ lamprotēti tōn hagiōni dokimazomenou hymōn tou ergou ypo tēs dio kaiokrisias tou Theou. Ama de hēmin pollēn merimnan empoiei tou kataschontos kairou toutou hē chalepotēs, en pasai men Ekklēsiai esaleuthēsan, pasai de psychai siniazontai. Ēnoixan gar tines apheidōs stomata kata tōn homodoulōn. Laleitai to pseudos aphobōs hē alētheia synkekalyptai. Kai hoi men katēgoroumenoi katadikazontai hakritōsʼ oi de katēgorountes pisteuontai anexetastōs. Othen kagō akousas, hoti pollai katʼ emou peripherontai epistolai, stizousai hēmas kai stēliteuousai kai katēgorousai epi pragmasin, hōn tēn apologian hetoimēn echomen epi tou dikastēriou tēs alētheias, hōrmēsa men siōpēsai, ho kai epoiēsa triton gar ēdē touto etos estin, en typtomenos ypo tōn diabolōn pherō tas tēs katēgorias mastigas, arkoumenos, hoti echō Kyrion, ton tōn kryptōn gnō; stēn, martyra tēs sykophantias; epeidē de horō, hoti polloi ēdē tēn siōpēn hēmōn eis bebaiōsin tōn diabolōn paredexanto. kai ou d ia makrothymian i;nomisan hēmas siōpąn, alla dia to mē echein diarai stoma pros tēn alētheian; toutou heneken epeirathēn eristeilai hymin, parakalōn tēn hen Christǭ agapēn hymōn hōste tas ex henos merous ginomenas diabolas mē ’pantē paradechesthai hōs alētheis; dioti, kathōs gegraptai, oudena krinei ho nomos, hean mē prōton akousę̄ kai gnǭ ti poiei. ‘2. Kaitoi eugnōmoni kritę̄ arkei auta ta pra; gmata pros tēn tēs alētheias phanerōsin. Hōste, kan hēmeis siōpēsōmen, exestin hymin diablepsai pros ta ginomena. Hoi gar hēmin kakodoxian enkalountes ephanēsan nyn ek tou prophanous tę̄ meridi tōn hairetikōn prostithemenoi; hoi hyper allotriōn syntagmatōn hēmas katakrinontes tais idiais homologiais, has engraphōs hēmin katethento, Evntioumenoi phainontai. Natio-ars tēn synētheian tōn tauta tolmōntōn, hoti ethos autois aei pros to dy; naton metatithesthai meros, kai tous men asthenountas tōn philōn katapatein, therapeuein de tous kratountas. Hoi gar tas Mlythryllētous fitting. epistolas kata Eudoxiou kai pasēs autōn tē s meridos syngraphontes, kai peripempontes pasais tais adelphotēsi, kai d iamartyromenoi pheugein tēn koinōnianautōn hōs olethron tōn psychōn, kai dia touto mē katadexarienoi tas epi kathairesei autōn ixenechtheisas psēphous, epeidē parʼ hairetikōn ēsan genomenai, hōs epeithon hēmas tote, houtoi nyn, pantōn epilathomenoi, metʼ autōn gegonasidiKai oudemia autois arnēsis kataleipetai ; phanerōs gar apekalypsan heautōn tēn proairisin, hen ’Dnkyra tas katʼ oikon autōn koinōnias kataspazomenoi, epeidē eis to koinon hypʼ autōn ekeinōn oupō adechthēsan. Erōtēsate oun autous, ei orthodoxos nyn Basileidēs ho koinōnikos Ekdikiou, dia ti, apo tēs Dardanias epaniontes, ta Thysiastoria akeinou en tę̄ chōrą tōn Gangrēnōn katestrephon, ] kai heautōn trapezas etithesan? dia ti kaimechri nyn eperchontai tais Ekklēsiais tēs Amaseias kai Zēlōn, kai parʼ heautōn enkathistōsi presbnterous kai diakonous? Ei gar hōs horthodoxois koinōnousi,tinos heneken ōsairetikois iperchontai ? ei de hōs airetikous hypeilēphasi, pōs tēn koinōnian autōn ouk ektrepontai ? Tauta ouchi kai paidikę̄ dianoią dēla estin, adelphoi timiōtatoi, hoti aei pros to idion sympheron blepontes hē diaballein tinas, hē cumet-qm epicheirousi? Kai hēmōn toinyn apestēsan, oute aganaktēsantes, hoti ouk antegrapsamen (touto gar estin ephʼ hou malista legousi parōxynthai), oute hoti tous chōrepiskopous, hous legousi sin apestalkenai, ouk edexametha. kaitoi dōsousi logon tǭ Kyriǭ hoi touto kataskeuazontes. Heis gar tis Eustathios, apostaleis, kai grammata d iadous tę̄ ’xaxei tou Houikariou, treis hēmeras poiēsas epi tēs poleōs, kai mellōn apairein epi ta id ia, hesperas ēdē batheias, katheudonti moi legetai plēsiasai tǭ oikos mat-i hēmōn. Akousas de, hoti kathtydō, apelthōn, ouketi tę̄ hysteraią hēmin prosēngisen, allʼ houtōs aphosiōsamenos to kathʼ hēmas, epanēlthe. Kai touto esti to enklēma, o ēdikēsamen hēmsis, kai oi makrothymoi ouk antestathmēsan tēn pro toutou douleian hēmōn, ēn edouleusamen autois en tǭ ptaismati toutǭ ; a).la tosouton ebarynan tēn kathʼ hēmōn orgēn epi tautę̄ tę̄ hamartią, hōste pasais tais kata tēn oikoumenēn Ekklēsiais, to ge heis autous hēkon, hekkēryktous hēmas poiēsai, 3. Ou mēn hautē ge esti kata alētheian tēs diastaseōs hē aitia ; allʼ epeidē henomisan eudokimēsein tote para tǭ Euzōiǭ, ei hēmōn heautous hallotriōsiian, ekeinas heautois epenoēsan tas prophaseis, hina eurōsi tina systasin parʼ autois dia tou pros hēmas polemou. Houtoi nyn kai tēn en Nikaią diaballousi pistin, kai homoousiastas hēmas apokalousi. dia to hen ekeinę̄ tę̄ pistei ton monogenē Uion tǭ Theǭ kai Patri homoousion homologeisthai ' ouch hōs apo mias ousias meristheisēs eis dyo adelpha, mē genoito o ou ’gar touto enoēsen hē hagia ekeinē koii theophilēs synodos, allʼ hōs, hoper hesti kata tēn ousian ho Patēr, touto hypheilontos noeisthai kaitou Uiou. Houtō gar hēmin ekeinoi autoi ērmēniysan eipontes, Phōs ek phōtos. Esti de hē en Nimia? pistis, ē parʼ autōn apo tēs dyseōs komistheisa, hēn epedōkan tę̄ synodǭ tę̄ en Tyanois, hyphʼ hēs kai paredechthēsan. Allʼ echousi ti sophon dogma eis tas toiautas heautōn metabolas ; hoti tois rhēmasi tēs pisteōs hōs iatroi kechrēntai kata kairon, amor: allōs pros ta hypokeimena pathē metharmozomenoi. Toutou de tou sophismatos to sathron ouk emi elenchein prosēken, allʼ hymas noein. Dōsei ’gar hymino Kyrios synesin pros to gnōrizein, tis min ho euthēs logos, tis r1“: ho skolios kai dikstrammenos. Ei gar allote allas dei pisteis syngraphein, kai meta tōn kairōn alloiousthai, pseudēs hē apophasis tou eipontos- EE? Kyrios, mia pistis hen baptisma. lii de ekeina alēthē, mēdeis hymas exapatatō tois kenois toutois logois Diaboillousi gar hēmas hōs kainotomountas xmeri tou Pnsymatos tou hagiou. Erōtēsate oun tis hē kainotomia. Hēmeis gar homologoumen ho kai parelabomen, meta Patros ka Uiou tetachthai ton Paraklēton, ou meta tēs ktiseōs arithmeisthai. Eis gar Patera kai Uion kai hagion Pneuma pepisteukamen ; kai baptizometha eis to onoma tou Patros kai tou Uiou kai tou hagiou Pneumatos. Dia touto oudepote tēs pros ton Patera kai Uion synapheias ton Paraklēton apospōmen. O gar nous hēmōn phōtizomenos hypo Pneumatos pros Uion anablepei, kai en autǭ hōs en eikoni theōrei ton Patera. Oute oun onomata parʼ heautōn epinooumen, alla Pneuma hagion kai Paraklēton onomazomen, oute tēn opheilomenēn autǭ doxan athetein katadechometha. Tauta esti ta hēmetera meta pasēs alētheias. Epi toutois o katēgorōn katēgoreitō ; o diōkōn hēmas diōketō ho pisteuōn tais kathʼ hēmōn diabolais etoimazesthō pros tēn diadikasian. O Kyrios engys ; meoē merimnōmen. 4. Ei tis en Syrią syngraphei, touto ouden pros hēmas. Ek gar tōn logōn sou dikaiōthēsę̄, phēsi, kai ek tōn logōn sou katadikasthēsę̄. Oi emoi logoi eme krinetōsan ; hypir de allotriōn hēmas sphalmatōn mēdeis katathikazetō, mēde tas pro eikosin etōn grapheisas parʼ hēmōn epistolas eis apodeixin proballesthō tou nyn koinōnikous hēmas einai tois ekeina syngrapsasin. Ēmeis gar pro tōn syngrammatōn, laikoi ontes pros laikous epestellomen, pro tou tina kai hyponoian toiautēn katʼ kai epestellomen ouden peri piautōn kineisthai ; steōs, oudʼ hoia nyn epi tę̄ kathʼ hēmōn diabolę̄ peripherousin outoi, alla psilas prosēgorias, agapētikēn prosphōnēsin hapoplērousas. Ēmeis gar homoiōs kai tous ta Sabelliou nosountas, kai tous ta Areiou dogmata ekdikountas, hōs asebeis, hapopheugomen kai hanathematizomen. Ei tis ton auton Patera legei kai Uion kai hagion Pneuma, kai hen pragma polyōnymon hypotithetai, kai mian ypostasin hypo triōn prosēgoriōn ekphōnoumenēn, ton toiouton hēmeis en tę̄ meridi tōn Ioudaiōn tassomen. Homoiōs kai ei tis anomoion legei kata tēn ousian ton Uion tǭ Patri, ē eis ktisma katagei to Pneuma to hagion, anathematizomen, kai engys einai tēs Hellēnikēs tithemetha planēs. Alla ta men stomata tōn kakēgorountōn hēmas epischethēnai dia tōn hēmeterōn grammatōn amēchanon - mallon men oun eikos kai erethizesthai autous epi tais apologiais hēmōn, kai meizona kai chalepōtera kathʼ hēmōn kataskeuazein ; tas mentoi hymeteras akoas phylachthēnai ou chalepon. "non, 6 estin ephʼ hymin, touto poiēsate. Akeraian hēmin kai aprolēpton tais diabolais tēn kardian hymōn phylaxate ; kai pros ta proballomena enklēmata apaiteite hēmas tas euthynas. Kai ei men heurēte parʼ hēmin tēn alētheian, mē dōte chōran tǭ pseudei ean de atonountōn hēmōn pros tēn apologian aisthēsthe, tote pisteusate tois katēgorois hēmōn hōs alētheuousin. Agrypnousin ekeinoipros to hēmas kakopoiē saio touto parʼ hymōn ouk epizētoumen. Emporikon bion metacheik risominoi, paremporeuma poiountai tēn hēmeteran diabolēn ’ hymas dē oikoi menein kai euschēmonein, an ēsychią to ergon tou Christou plērountas, parakaloumen, tas mentoi syntychias autōn, tas dolerōs epi katastrophę̄ tōn akouontōn ginomenas, ekklinein: ina kai tēn pros hēmas agapēn akeraian phylaxēte (Ē), kai tēn tōn paterōn pistin athrauston diasōsēti, kai para tǭ Kyriǭ eudokimoi phanēte,hōs philoi tēs alētheias.
To the ascetics under him. 1. The holy God is able to grant us also the joy of meeting you, since we desire always both to see you and to hear about you; because we have the rest of our souls in nothing else than in your progress and your perfection through the commandments of Christ. But until this is granted us, we consider it necessary to visit you through the most genuine and God-fearing brothers, and to converse with your love by letter. For this very purpose we have sent our most reverent and most genuine brother and fellow worker in the Gospel, Meletius, our fellow presbyter, who will tell you of our longing for you and the anxiety of our souls: that night and day we entreat the Lord for your approval, so that we too may have boldness in the day of our Lord Jesus Christ through your salvation, and you may shine forth in the brightness of the saints, when your work is tested by the righteous judgment of God. At the same time the harshness of the present time causes us much anxiety, in which all the Churches have been shaken and all souls are being sifted. For some have opened their mouths unsparingly against their fellow servants. Falsehood is spoken fearlessly; truth has been covered over. Those who are accused are condemned without trial; those who accuse are believed without examination. Hence I too, having heard that many letters are being carried about against me, branding and denouncing me, and accusing me of things for which I have my defense ready before the tribunal of truth, set myself to keep silent, and I have done so; for this is now the third year in which, beaten by slanders, I bear the scourges of accusation, content that I have the Lord, who knows secret things, as witness of the slander. But since I see that many have now taken our silence as a confirmation of the slanders, and have thought that we keep silent not out of long-suffering but because we cannot open our mouth against the truth, for this reason I have tried to write to you, urging your love in Christ not to accept wholly as true the slanders made by one side; because, as it is written, the law judges no one unless it first hears him and knows what he does. 2. And yet for a fair-minded judge the facts themselves are enough to make the truth plain. So, even if we keep silent, you can look closely at what is happening. For those who accuse us of false belief have now been seen openly joining themselves to the party of the heretics; those who condemn us for other people's writings are seen to contradict their own confessions, which they deposited with us in writing. Recognize the habit of those who dare such things: that it is their custom always to shift over to the powerful side, and to trample on those of their friends who are weak and to court those in power. For those who wrote the much-talked-of letters against Eudoxius and his whole party, and sent them around to all the brotherhoods, solemnly warning them to shun their communion as the ruin of souls, and who for this reason would not accept the votes cast for their own deposition, because they had been passed by heretics, as they persuaded us at the time, these men now, forgetting everything, have joined them. And no denial is left to them; for they openly revealed their purpose at Ancyra, embracing private communion with them, since they had not yet been received publicly by those very men. Ask them, then: if Basilides, the communicant of Ecdicius, is now orthodox, why, on their return from Dardania, did they overturn his altars in the territory of the Gangrenes and set up their own tables? Why even now do they invade the Churches of Amasea and Zela, and install presbyters and deacons of their own? For if they communicate with them as orthodox, why do they invade them as heretics? And if they regard them as heretics, how is it that they do not avoid their communion? Is it not plain even to a child's mind, most honored brothers, that, always looking to their own advantage, they set about either slandering some or courting others? And so they withdrew from us, not out of indignation that we did not write back (for this is what they say most provoked them), nor because we did not receive the chorepiscopi whom they say they sent; and yet those who contrive this will give account to the Lord. For a certain Eustathius was sent, and delivered letters to the staff of the vicar; after spending three days in the city, and being about to set off for home, late in the evening, while I was asleep, he is said to have come near our lodging. Hearing that I was asleep, he went away, and did not approach us the next day, but, having thus discharged his duty toward us as a formality, went back. And this is the charge, the wrong we did; and these long-suffering men did not weigh against this one slip the service we had previously rendered them, but so increased their anger against us for this sin that, so far as lay in them, they made us outlaws in all the Churches throughout the world. 3. Yet this is not truly the cause of the rift. But since they thought they would win favor at that time with Euzoius if they estranged themselves from us, they devised those pretexts for themselves, so as to find some commendation with them through their war against us. These men now also slander the faith of Nicaea, and call us homoousiasts, because in that faith the only-begotten Son is confessed to be of the same essence with God the Father; not as though one essence were divided into two brothers (God forbid! for that holy and God-beloved synod did not mean this), but in the sense that what the Father is in essence, this the Son also must be understood to be. For so those very men interpreted it to us, saying, "Light from light." And the faith of Nicaea is the very one that they brought from the West, and gave to the synod at Tyana, by which they were also received. But they have a clever doctrine to cover such changes of theirs: that they use the words of the faith as doctors do, according to the occasion, adapting them differently to the diseases at hand. The rottenness of this sophism it is not for me to refute, but for you to perceive. For the Lord will give you understanding to know which is the straight word, and which the crooked and perverse. For if one must compose different creeds at different times, and change with the times, false is the declaration of him who said: "One Lord, one faith, one baptism." But if those words are true, let no one deceive you with these empty words. For they slander us as making innovations about the Holy Spirit. Ask them, then, what the innovation is. For we confess what we also received: that the Paraclete is ranked with the Father and the Son, not numbered with the creation. For we have believed in the Father and the Son and the Holy Spirit; and we are baptized into the name of the Father and of the Son and of the Holy Spirit. Therefore we never tear the Paraclete away from his conjunction with the Father and the Son. For our mind, enlightened by the Spirit, looks up to the Son, and in him, as in an image, beholds the Father. We neither invent names of our own, but name him Holy Spirit and Paraclete, nor consent to set aside the glory owed to him. These are our views, in all truth. On these let the accuser accuse; let him who persecutes us persecute; let him who believes the slanders against us prepare for the trial. The Lord is near; let us have no anxiety. 4. If someone in Syria writes, this is nothing to us. For "by your words," it says, "you will be justified, and by your words you will be condemned." Let my words judge me; but let no one condemn us for other people's faults, nor bring forward letters written by us twenty years ago as proof that we are now in communion with those who wrote those things. For we wrote before the writings, laymen to laymen, before any such suspicion was raised against them; and we wrote nothing about the faith, nor anything like what these men now carry about to slander us, but mere greetings, fulfilling a friendly salutation. For we shun and anathematize as impious both those who are sick with the doctrines of Sabellius and those who champion the doctrines of Arius alike. If anyone says that the Father and the Son and the Holy Spirit are the same, and supposes one thing with many names, and one hypostasis expressed under three appellations, such a person we place in the party of the Jews. Likewise, if anyone says that the Son is unlike the Father in essence, or brings the Holy Spirit down to a creature, we anathematize him, and consider him to be near to the error of the Greeks. But it is impossible to stop the mouths of those who revile us by means of our letters; rather it is likely that they will be provoked by our defenses and contrive greater and harsher things against us; but it is not hard to guard your ears. So do what is in your power. Keep your heart unharmed toward us and unprejudiced by the slanders; and for the charges brought forward, demand an account from us. And if you find the truth with us, give no place to falsehood; but if you perceive that we are weak in our defense, then believe our accusers as telling the truth. They lie awake to do us harm; this we do not ask of you. Living the life of merchants, they make slander of us a sideline of their trade; but you we urge to stay at home and conduct yourselves becomingly, fulfilling the work of Christ in quietness, and to avoid their meetings, which are held deceitfully for the ruin of those who listen; so that you may keep your love toward us unharmed, preserve the faith of the fathers unbroken, and appear approved before the Lord as friends of the truth.
Phil 2:16 (allusion, medium confidence) · 2 Cor 1:14 (allusion, medium confidence) · Matt 13:43 (echo, medium confidence) · 2 Thess 1:5 (allusion, medium confidence) · Luke 22:31 (echo, medium confidence) · 1 Cor 4:5 (echo, low confidence) · John 7:51 (quotation, high confidence) · Eph 4:5 (quotation, high confidence) · Matt 28:19 (allusion, high confidence) · Phil 4:5 (quotation, high confidence) · Phil 4:6 (allusion, medium confidence) · Matt 12:37 (quotation, high confidence) · 1 Thess 4:11 (echo, medium confidence) · 2 Tim 2:7 (quotation, high confidence) · Eph 5:6 (quotation, high confidence)
Notes and citation
Summary: Basil writes to his own ascetics, breaking three years of silence about the slanders of Eustathius's party, exposing their shifts of allegiance, defending the Nicene homoousios and his teaching on the Holy Spirit, and urging them not to believe one-sided accusations.
- Letter 226. Basil's charges against the Eustathians are translated as he writes them. "Homoousiasts" (ὁμοουσιασταί) is the opponents' nickname for those who confess the Son "of the same essence" (ὁμοούσιος) with the Father; Basil explains the term in section 3. The phrase "in the party of the Jews" is Basil's polemical label for those who deny distinct hypostases; "the error of the Greeks" means pagan polytheism. The "someone in Syria" is Apollinarius of Laodicea (compare Letters 223–224). Quotations and allusions: Phil 2:16; 2 Cor 1:14; Matt 13:43; 2 Thess 1:5; Luke 22:31 (sifted); 1 Cor 4:5; John 7:51 (quoted); Eph 4:5 (quoted); Matt 28:19; 2 Tim 2:7; Eph 5:6; Phil 4:5–6; Matt 12:37 (quoted); 1 Thess 4:11.
Topics: Trinity, Heresy, Baptism
Cite (SBL): Basil, Ep. 226 (PG 32:841c–852a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-226). (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 227
227PG 32:852b–856a
Τοῖς ἓν Κολωνεὶα κ).ηρικοῖς παραμυθητική. Καὶ τί οὕτω καλὸν καὶ εὐδόκιμον παρα θεῷ καὶ ἀνθρώποις, ὡς ἀγάπη τελεία, ἢν πλήρωμα παντὸς εἶναι νόμου παρὰ τοῦ σοφοῦ δεδιδάγμεθα διδασκάλου; Ὠστε ἀποδέχομαι ὑμῶν τὸ διάπυρον τῆς περὶ τὸν ποιμένα ὑμῶν διαθέσεως. Οὔτε γὰρ παιδὶ φιλοπάτορι πατρὸς ἀγαθοῦ στέρησις ἀνεκτὴ, οὔτε Ἐκκλησία Χριστοῦ ποιμένος καὶ διδασκάλου ἀναχώρησις φορητή, Ὠστε καλῆς καὶ ἀγαθῆς προαιρέσεως ἀπὸ· δειξιν ἐν τῇ ὑπερβαλλούσῃ περὶ τὸν ἰπίσκοπον ὑμῶν διαθέσει παρέχεσθε. ’Λλλὰ τὸ χρηστὸν ὑμῶν τοῦτο καὶ περὶ τὸν πνευματικὸν πατέρα ἐνδιάθετον, μέτρῳ καῖ λογισμῷ γινόμενον, ἀποδεκτόν ἐστιν· ἐκβαῖνον δὲ τοὺς ὄρους, οὐκ ἔτι τῆς αὐτῆς ἀποδοχῆς ἄξιον γίνεται. Οἰκονομία καλὴ περὶ τὸν θεοφιλέστατον ἀδελφὸν ὑμῶν τὸν συλλειτουργόν Εὐφρόνιον παρὰ τῶν οἰκονομεῖν τὰς Ἐκκλησίας ττεπιςιτευιτλέ νων γεγένηται, ἀναγκαία τῷ καιρῷ, λυσιτελὴς καὶ τῇ Ἐκκλησία πρὸς ἢν μετετέθη, καὶ ὑμῖν αὐτοῖς ἀφʼ ὥς ἐλήφθη. Ταύτην μὴ ἀνθρωπίνην νομίσητε, μηδὲ ἐκ λογισμῶν κεκινῆσθαι τὰ γήινα φρονοῦτνων ἀνθρώπων · ἀλλὰ τῇ συνηθείᾳ τοῦ Πνεύματος τοὺς τὴν μέριμναν ἀνηρτημένους τῶν Ἐκκλησιών τοῦ Θεοῦ τοῦτο ποιῆσαι πέπεισθε, καὶ ἐμβάλλεσθε τῇ διανοίᾳ τήν ὁρμὴν ταύτην, καὶ σπουδάσατε αὐτὴν τελειῶσαι. Δέξασθε οὖν ἡσυχῆ καὶ μετʼ εὐχαριστίας τὸ γενόμενον, ἐκεῖνο πεπεισμένοι, ὅτι οἱ μὴ δεχόμενοι παρὰ τῶν ἐκκλησιῶν τοῦ primus et τῇ συνηθείᾳ τοῦ ῌνεύματος, ρω-σοηε Γέγονε μὲν οὖν συνδίαιτον ἀρχῆ θεν τὸ Πνεῦμα ψιυχῆ, Θεοῦ τὰ ταῖς Ἐκκλησίαις διατυπούμενα τῇ τοῦ Θεοί διαταγῇ ἀνθίστανται. Μὴ δικαιολογεῖσθε πρός τὴν μητέρα ὑμῶν τὴν Νικοπόλει Ἐκκλησίαν. Μὴ τραχύνεσθε πρὸς τοὺς τῶν ψυχῶν ὑμῶν ἀναδεδεγμένους τὴν μέριμναν. Ἐν γὰρ τῷ τὰ τῆς Νικοπόλεως συνεστάναι πράγματα καὶ τό καθʼ ὑμᾶς μέρος συνδιασωθήσεται ' ἐὰν δε ἐκείνης ἅψηται τις σάλος κᾶν μυρίους ἔχητε τοὺς φυλάσσοντας ὑμᾶς, συμπαραναλωθήσετὰι τῷ κεφαλαιῳ καὶ τό μέρος. Ὠς οὖν οἱ τοῖς ποταμοῖς πααροικοῦντες, ἐπειδὰν ἴδωσι τινας πόρρωθεν ὀχυρώματα καταβαλλομένους τοῖς ῥεύμασιν, ἴσασιν, ὅτι αὐτοῖς προδιοικοῦνται τὴν ἀσφάλειαν, τὰς ἐπιδρομὰς τῶν ῥευμάτων ἀποκρόυόμενοι· οὕτω καὶ οἱ νῦν τὸ βάρος τῆς φροντίδος τῶν Ἐκκλησιῶν ἀναδεξάμενοι ἐν τῇ τῶν ἄλλων φυλακῃ τὴν καθʼ ὑμᾶς ἄδειαν διοικοῦνται· καὶ ἐν σκέπῃ γενήσεσθε πάσης ταραχῇς, ἐτέρων ὑποδεχομένων τοῦ πολέμου τὰς προσβολάς. Πρὸς δὲ κάκεῖνο ἐνθυμεῖσθαι ὑμᾶς προσῆκεν, ὃτι οὐχ ὑμᾶς ἀπέβαλεν, ἀλλʼ ἑτέρους προσέλαβεν. Οὐ δήπου γὰρ βάσκανοι τινές ἐσμεν ἡμεῖς, ὥστε τοὺ δυνάμενον καὶ ἄλλοις τῶν ἑαυτοῦ χαρισμάτων μεταδιδόναι ἀναγκάζειν ὑμῖν ἐναποκλείειν τὴν χάριν, καὶ τό καθʼ ὑμᾶς μόνῳ χωρίῳ στενοχωρεῖν, Οὔτε γάρ 6 flor/iv περιφράσσων, καὶ ὕδατος ἔξοδον λυμαινόμενος, οὗτε 6 διδασκαλίαν διαρκῆ κωλύων ἐπὶ πλεῖον χωρεῖν ἔξω τοῦ πάθους τῆς βασκανίας ἐστίν. Ἐχέτω τοίνυν καὶ τὴν Νικοπόλεως μέριμναν, καὶ τὸ ὑμέτερον προσθήκη ἔστω τῶν ἐκεῖ φρουτισμάτων. Τῷ μὲν γὰρ ἀνδρὶ πλείων προσῆλθεν 6 κόπος, ὑῶν δέ οὐδὲν ἐλαττοῦται ἡ ἐπιμέλεια. Ἐκεῖνο δέ με πάνυ ἐλύπησε, καὶ ἔξω ἐφάνη τοῦ μέτρου, τό ειρῆσθαι, ὅτι, ἀποτυχόντες τῶν ἐπιζητουμένων, τὰ δικαστὴρια καταληψόνμεθα, καὶ ἐπιστήσομεν ἀνθρώπους τοῖς πράγμασιν, οἷς ἡ καταστρορὴ τῶν Ἐκκλησιῶν εὐχῆς ἐστι τό κεφάλαιον. Μή ποτε οὖν ἄφρονι θυμῷ φερόμενοί τινες παραπείσωσιν ὑμᾶς φθέγξατθαί τι εἰς τό δημόσιον, καὶ γένηται μέν τις ἐντεῦθεν καταστροφὴ, περιτραπῇ δὲ τῶν γινομένων τό βάρος ταῖς κεφαλαῖς τῶν τήν,αἰτίαν παρασχομένων. Ἀ).λά δέξασθε καὶ τὴν ἡμετέραν συμβουλην ἐν πατρικοῖς ὑμῖν σπλάγχνοις προσαγομένην, καὶ την τῶν Οεοφι).εστάτων ἐπισκόπων οἰκονομίαν, κατὰ βούλησιν Θεοῦ γενομένην. Καὶ ἀναμείνατε καὶ ἡμᾶς, οἱ παραγενόμενοι, ἐὰν ὁ Κύριος ἡμῖν συνο εργηση, όσα οὐκ ἐνεχώρει διὰ τῆς ἐπιστολῆς παρα-
Tois hen Kolōneia k).ērikois paramythētikē. Kai ti houtō kalon kai eudokimon para theǭ kai anthrōpois, hōs agapē teleia, ēn plērōma pantos einai nomou para tou sophou dedidagmetha didaskalou? Ōste apodechomai hymōn to diapyron tēs peri ton poimena hymōn diatheseōs. Oute gar paidi philopatori patros agathou sterēsis anektē, oute Ekklēsia Christou poimenos kai didaskalou anachōrēsis phorētē, Ōste kalēs kai agathēs proaireseōs apo; deixin en tę̄ hyperballousę̄ peri ton ipiskopon hymōn diathesei parechesthe. ’Llla to chrēston hymōn touto kai peri ton pneumatikon patera endiatheton, metrǭ kai logismǭ ginomenon, apodekton estin; ekbainon de tous orous, ouk eti tēs autēs apodochēs axion ginetai. Oikonomia kalē peri ton theophilestaton adelphon hymōn ton sylleitourgon Euphronion para tōn oikonomein tas Ekklēsias ttepisiteuitle nōn gegenētai, anankaia tǭ kairǭ, lysitelēs kai tę̄ Ekklēsia pros ēn metetethē, kai hymin autois aphʼ hōs elēphthē. Tautēn mē anthrōpinēn nomisēte, mēde ek logismōn kekinēsthai ta gēina phronoutnōn anthrōpōn ; alla tę̄ synētheią tou Pneumatos tous tēn merimnan anērtēmenous tōn Ekklēsiōn tou Theou touto poiēsai pepeisthe, kai emballesthe tę̄ dianoią tēn hormēn tautēn, kai spoudasate autēn teleiōsai. Dexasthe oun hēsychē kai metʼ eucharistias to genomenon, ekeino pepeismenoi, hoti hoi mē dechomenoi para tōn ekklēsiōn tou primus et tę̄ synētheią tou Ę̄neumatos, rō-soēe Gegone men oun syndiaiton archē then to Pneuma psiychē, Theou ta tais Ekklēsiais diatypoumena tę̄ tou Theoi diatagę̄ anthistantai. Mē dikaiologeisthe pros tēn mētera hymōn tēn Nikopolei Ekklēsian. Mē trachynesthe pros tous tōn psychōn hymōn anadedegmenous tēn merimnan. En gar tǭ ta tēs Nikopoleōs synestanai pragmata kai to kathʼ hymas meros syndiasōthēsetai ' ean de ekeinēs hapsētai tis salos kan myrious echēte tous phylassontas hymas, symparanalōthēsetai tǭ kephalaiǭ kai to meros. Ōs oun hoi tois potamois paaroikountes, epeidan idōsi tinas porrōthen ochyrōmata kataballomenous tois rheumasin, isasin, hoti autois prodioikountai tēn asphaleian, tas epidromas tōn rheumatōn apokrouomenoi; houtō kai hoi nyn to baros tēs phrontidos tōn Ekklēsiōn anadexamenoi en tę̄ tōn allōn phylakę̄ tēn kathʼ hymas adeian dioikountai; kai en skepę̄ genēsesthe pasēs tarachę̄s, eterōn hypodechomenōn tou polemou tas prosbolas. Pros de kakeino enthymeisthai hymas prosēken, hoti ouch hymas apebalen, allʼ heterous proselaben. Ou dēpou gar baskanoi tines esmen hēmeis, hōste tou dynamenon kai allois tōn heautou charismatōn metadidonai anankazein hymin enapokleiein tēn charin, kai to kathʼ hymas monǭ chōriǭ stenochōrein, Oute gar 6 flor/iv periphrassōn, kai hydatos exodon lymainomenos, houte 6 didaskalian diarkē kōlyōn epi pleion chōrein exō tou pathous tēs baskanias estin. Echetō toinyn kai tēn Nikopoleōs merimnan, kai to hymeteron prosthēkē estō tōn ekei phroutismatōn. Tǭ men gar andri pleiōn prosēlthen 6 kopos, hyōn de ouden elattoutai hē epimeleia. Ekeino de me pany elypēse, kai exō ephanē tou metrou, to eirēsthai, hoti, apotychontes tōn epizētoumenōn, ta dikastēria katalēpsonmetha, kai epistēsomen anthrōpous tois pragmasin, hois hē katastrorē tōn Ekklēsiōn euchēs esti to kephalaion. Mē pote oun aphroni thymǭ pheromenoi tines parapeisōsin hymas phthenxatthai ti eis to dēmosion, kai genētai men tis enteuthen katastrophē, peritrapę̄ de tōn ginomenōn to baros tais kephalais tōn tēn,aitian paraschomenōn. A).la dexasthe kai tēn hēmeteran symboulēn en patrikois hymin splanchnois prosagomenēn, kai tēn tōn Oeophi).estatōn episkopōn oikonomian, kata boulēsin Theou genomenēn. Kai anameinate kai hēmas, hoi paragenomenoi, ean ho Kyrios hēmin syno ergēsē, osa ouk enechōrei dia tēs epistolēs para-
Consolatory, to the clergy in Colonia. And what is so good and so approved before God and men as perfect love, which we have been taught by the wise Teacher to be the fulfilling of the whole law? So I welcome the ardor of your disposition toward your shepherd. For neither is the loss of a good father bearable to a child who loves his father, nor is the departure of its shepherd and teacher tolerable to a Church of Christ. So you give proof of a noble and good purpose in your exceeding affection for your bishop. But this goodness of yours, felt from the heart toward your spiritual father, is acceptable when it keeps measure and reason; when it goes beyond its bounds, it is no longer worthy of the same acceptance. A good arrangement has been made concerning your most God-beloved brother, our fellow minister Euphronius, by those who have been entrusted with the governance of the Churches; it was necessary for the times, and is profitable both to the Church to which he has been transferred and to yourselves, from whom he was taken. Do not think this arrangement human, nor set in motion by the reasonings of men who mind earthly things; but be persuaded that those on whom the care of the Churches of God depends did this through their familiarity with the Spirit. … Accept, then, quietly and with thanksgiving what has been done, being persuaded of this: that those who do not accept what is ordained for the Churches by those … in the fellowship of the Spirit resist the ordinance of God. Do not argue against your mother, the Church in Nicopolis. Do not be harsh toward those who have taken up the care of your souls. For if the affairs of Nicopolis stand firm, your part too will be preserved along with them; but if any storm touches her, though you have countless guards, the part will be destroyed together with the head. As those who live beside rivers, when they see people far off throwing up defenses against the currents, know that they are securing safety for them in advance by repelling the onrush of the waters, so too those who have now taken up the weight of the care of the Churches secure your freedom from fear by guarding others; and you will be sheltered from all disturbance while others receive the assaults of the war. Besides, you ought to consider this too, that he has not cast you off, but has taken on others besides. For surely we are not so envious as to compel one who is able to share his gifts with others also to shut up his grace among you and confine him within your district alone. For neither he who fences in a spring and spoils the outflow of its water, nor he who prevents an abundant teaching from spreading further, is free from the passion of envy. Let him then have the care of Nicopolis too, and let your Church be an addition to his concerns there. For to the man more labor has come, but the care of you is in no way diminished. But this grieved me very much, and seemed beyond all measure: that it was said that, if you fail to obtain what you seek, you will take to the law courts and set over affairs men for whom the overthrow of the Churches is the chief thing they pray for. Let not some, carried away by senseless anger, persuade you to say anything in public, lest some catastrophe should result from it, and the weight of what happens should fall back on the heads of those who gave the cause. But accept both our counsel, offered to you from a father's heart, and the arrangement of the most God-beloved bishops, made according to the will of God. And wait for us too: when we come, if the Lord works with us, [we will tell you] whatever could not be [said] in a letter …
Textual problem in this passage: see the notes.
Rom 13:10 (allusion, high confidence) · Phil 3:19 (echo, medium confidence) · Rom 13:2 (allusion, high confidence) · 2 Cor 11:28 (echo, medium confidence)
Notes and citation
Summary: Basil consoles the clergy of Colonia on the transfer of their bishop Euphronius to Nicopolis, urging them to accept it as the Spirit's arrangement and warning them against going to the civil courts.
- Letter 227. Where "…" stands after "familiarity with the Spirit", the scan has a displaced or corrupt line ("the Spirit was from the beginning a companion of the soul") that does not fit the sense and is not translated; in the next sentence a phrase is lost ("…"). The scan breaks off in the last sentence ("…"; the bracketed words complete the sense). Allusions: Rom 13:10 (love the fulfilling of the law); Phil 3:19 (mind earthly things); Rom 13:2 (resist the ordinance of God); 2 Cor 11:28 (care of the Churches).
Topics: Church office
Cite (SBL): Basil, Ep. 227 (PG 32:852b–856a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-227). (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 228
228PG 32:856b–857a
110).ιτευομένοις Κολωνείας. Ἰ-ῖδεξαμην τα γράμματα τῆς κοσμιότητος ὑμῶν, καὶ εὐχαρίστησα τῷ παναγὶῳ Θεῶ, ὅτι, ἄσχολοι ὄντες περὶ τὴν μέριμναν τῶν δημοσίων, οὐκ ἐν παρέργῳ τίθεσθε τα τῶν Ἐκκὶησιῶν- ἀλλʼ ἕκαστος, ὼς ὺπέρ ἰδίου πράγματος καὶ συνέχοντος αὐτοῦ την ζωὴν, οὕτως ἐμερίμνησε, καὶ ἐπεστείῖιῖατε ἡμῖν ἀνιώμενοι ἐπὶ τῷ χωρισμῷ τοῦ θεοφιλεστάτου ἐπισκόπου ὑμῶν Εὑφρονίουο όν οὐκ ἀφείλετο ὑμῶν ἡ Νικόπολις, άλλα, ὃιὸιιαιοὶογουμένη μὲν εἴποι οἶν, ὃτι τὸν οἰκεῖον απελαβε· θεραπευομένη δὲ φθέγξεται ὑμῖν φωνὴν μητρὶ φιλοστόργῳ πρέπουσαν, ὅτι κοινόν ἔξει πρὸς ὑμᾶς τὸν πατέρα, ὅς ἐν μέρει ἑκατέροις τῆς ἑαυτοῦ μεταδῶσι χάριτος, οὔτε ἐκείνους ἐάσει τι παθεῖν ἐκ τῆν τῶς ἐναντίων ἐπιδρομῆς, καὶ ὑμᾶς τῆς συνήθους κηδεμονίας οὐκ ἀποστερήσει. Τοῦ τε οὖν καιροῦ τὴν Zaleuci-nm λεγισάμινοι, καὶ τό τῆς οἰκονομίας ἀναγκαῖον σώφροι γνώμη καταμαθόντες, σύγγνωτε μὲν τοῖς ἐπισκόποις ἐπὶ ταύτην ἐλθοῦσι τὴν ὀδόν τῆς καταστάσεως τῶν Ἐκκλησιῶν τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ· παραινέσατε δὲ ἑαυτοῖς, ὃ πρέπει ἀνδράσι τέλειον μὲν τόν οἰκεῖον νοῦν κεκτημένοις, εἰδόσι δὲ καὶ τὰς παρά τῶν ἀγαπώντων ὑποθήκας προσίεσθαι. ’Υμᾶς μὲν γὲν γὰρ εικός πο).λά τῶν κινουμένων ἀγνοεῖν, διὰ τὸ ἐν ἐσχατιᾲ τῆς Ἀρμενίας τετάχθαι· ημεῖς δὲ οἱ μέσοις ἐμβε βηκότες τοῖς πράγμασι, καὶ πανταχόθεν ἐφʼ ἑκάστης ἡμέρας τὰς ἀκοὰς βα).λομενοι, τῶν καταστρεφο- , μή ποτε ὁ μένων ἐκκληιων ἐν πολλῷ ἀγῶνί ἐσμεν κοῦιός ἐχθρός, τῇ μακρᾲ εἰρήνη τοῦ βίου ὑμῶν βασκηνας, ἐπισπεῖραι δυνηθῇ τὰ ἑαυτοῦ ζιζάνια καὶ τοῖς καθʼ ὑμᾶς τόποις, καὶ γένηται καὶ τό τῶν Ἀρμενίων μέρος κατάῧρωμα τῶν ὐπεναντιὼν. Ἀλλά νῦν μὲν ηυμχάσατε,ὧσπερ σκεύους ἀγαθοῦ χρῆσιν νοις. tiores ταῖς ᾁκοαῖς βαλλόμενοι. To? βίω) 0118101 mss. τοῦ βίον ἡμῶν. κοινὴν ἔχειν πρὸς τοὺς γείτονας ὑμῶν καταδεξάμενοι · μικρὸν δὲ ὕστερον, ἂν δῷ ό Κύριος τὴν ἐπιδημίαν ἡμῶν, καὶ τελεωτέραν παραμυθίαν τῶν γενομένων ἐκδέξεσθε, ἐὰν τοῦτο ὑμῖν ἀναγκαῖον καταφανῇ.
110).iteuomenois Kolōneias. I-idexamēn ta grammata tēs kosmiotētos hymōn, kai eucharistēsa tǭ panagiǭ Theō, hoti, ascholoi ontes peri tēn merimnan tōn dēmosiōn, ouk en parergǭ tithesthe ta tōn Ekkiēsiōn- allʼ hekastos, ōs yper idiou pragmatos kai synechontos autou tēn zōēn, houtōs emerimnēse, kai epesteiiiiate hēmin aniōmenoi epi tǭ chōrismǭ tou theophilestatou episkopou hymōn Heuphroniouo on ouk apheileto hymōn hē Nikopolis, alla, hoioiiaioiogoumenē men eipoi oin, hoti ton oikeion apelabe; therapeuomenē de phthenxetai hymin phōnēn mētri philostorgǭ prepousan, hoti koinon exei pros hymas ton patera, hos en merei hekaterois tēs heautou metadōsi charitos, oute ekeinous easei ti pathein ek tēn tōs enantiōn epidromēs, kai hymas tēs synēthous kēdemonias ouk aposterēsei. Tou te oun kairou tēn Zaleuci-nm legisaminoi, kai to tēs oikonomias anankaion sōphroi gnōmē katamathontes, syngnōte men tois episkopois epi tautēn elthousi tēn odon tēs katastaseōs tōn Ekklēsiōn tou Kyriou hēmōn Iēsou Christou; parainesate de heautois, ho prepei andrasi teleion men ton oikeion noun kektēmenois, eidosi de kai tas para tōn agapōntōn hypothēkas prosiesthai. ’Ymas men gen gar eikos po).la tōn kinoumenōn agnoein, dia to en eschatią tēs Armenias tetachthai; ēmeis de hoi mesois embe bēkotes tois pragmasi, kai pantachothen ephʼ hekastēs hēmeras tas akoas ba).lomenoi, tōn katastrepho- , mē pote ho menōn ekklēiōn en pollǭ agōni esmen kouios echthros, tę̄ makrą eirēnē tou biou hymōn baskēnas, epispeirai dynēthę̄ ta heautou zizania kai tois kathʼ hymas topois, kai genētai kai to tōn Armeniōn meros kataÿrōma tōn ypenantiōn. Alla nyn men ēumchasate,hōsper skeuous agathou chrēsin nois. tiores tais hąkoais ballomenoi. To? biō) 0118101 mss. tou bion hēmōn. koinēn echein pros tous geitonas hymōn katadexamenoi ; mikron de hysteron, an dǭ o Kyrios tēn epidēmian hēmōn, kai teleōteran paramythian tōn genomenōn ekdexesthe, ean touto hymin anankaion kataphanę̄.
To the magistrates of Colonia. I received the letter of your honors, and gave thanks to the all-holy God that, although you are busy with the care of public affairs, you do not treat the affairs of the Churches as a side matter; but each of you has been as anxious as for his own affair and one on which his life depends, and you have written to us in distress at the separation of your most God-beloved bishop Euphronius. Nicopolis has not taken him from you; rather, if she were defending herself, she might say that she has received back her own; but in comforting you she will speak with a voice befitting a loving mother, that she will have the father in common with you, who will share his grace with each of you in turn, and will neither allow them to suffer anything from the onslaught of their opponents, nor deprive you of his accustomed care. So, reckoning the difficulty of the times, and learning with sound judgment the necessity of the arrangement, forgive the bishops who took this way of settling the Churches of our Lord Jesus Christ; and give yourselves the advice that befits men who possess a mature understanding of their own, and also know how to accept the counsels of those who love them. For you are likely to be unaware of much that is going on, because you are placed at the far end of Armenia; but we, who stand in the midst of affairs, and have reports striking our ears every day from every side of Churches being overthrown, are in great struggle lest the common enemy, envying the long peace of your life, may be able to sow his own tares in your parts too, and the Armenian part also become a haunt of the adversaries. But for now keep quiet, consenting to have him, like a good vessel for use, in common with your neighbors; and a little later, if the Lord grants us to visit you, you will receive a more complete consolation for what has happened, if this appears necessary to you.
Textual problem in this passage: see the notes.
Matt 13:25 (allusion, medium confidence) · 2 Tim 2:21 (echo, low confidence)
Notes and citation
Summary: Basil asks the magistrates of Colonia to accept that their bishop Euphronius now also serves Nicopolis, as a protection for the Armenian churches against the Arian party.
- Letter 228. A Migne footnote on variant readings leaked into the scan text near the end of the letter and is not translated. Allusions: Matt 13:25 (tares); 2 Tim 2:21 (vessel).
Topics: Church office
Cite (SBL): Basil, Ep. 228 (PG 32:856b–857a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-228). (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 229
229PG 32:857a–860a
Τοῖς κληρικοῐς Νικοπόλεως. I. Καὶ παρʼ ἐνὸς εὐλαβοῦς καὶ δευτέρου γενόμενον ἔργον πληροφορεί ἡμᾶς τῇ συμβουλίᾳ τοῦ Πνεύς ματος γίγνεσθαι. Ὀταν γὰρ μηδὲν ἀνθρώπινον πρὸ ὀφθαλμῶν κείμενον, μηδὲ σκοπῷ οἰκείας ἁπολαύσεως πρὸς τὰς ἐνεργείας ὁρμῶσιν οἱ ὅσιοι, ἀλλʼ ὅ τι εὐάρεστον τῷ Θεῷ προθέμενοι, δῆλον, ὅτι Β Κύριός ἐστιν ὁ τὰς καρδίας αὐτῶν κατευ θύνων. Ὀπου δὲ ἄνδρες πνευματικοὶ τῶν βουλευμάτων κατάρχουσιν, ἕπεται δε τούτοις λαὸς Κυρίου ἐν συμο φωνίᾳ τῆς γνώμης, τίς ἀμφιβαλεῖ μὴ οὐχὶ κοινωνίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, τοῦ τὸ αἷμα αὑτοῦ ὑπὲρ τῶν Ἐκκλησιών ἐκχέαντος, τὴν βουλὴν γεγενῆσθαι; Ὀθεν καὶ αὐτοὶ καλῶς εἰκάσατε τὸν θεοφιλέστατον ἀδελφὸν ἡμῶν καὶ συλλειτουργὸν Ποιμένιον κατὰ Θεὸν κεκινῆσθαι, ὅς καὶ ἐπέστη ὑμῖν ἐν καιρῷ, καὶ ᾖλθεν ἐπὶ τόν τρόπον τοῦτον τῆς παραμυθίας. Οὗ ἐγὼ οὐχὶ τὴν εὕρεσιν μόνον του συμφέροντος ἐπαινῶ, ἀλλά καὶ τὸ τῆς γνώμης γενναῖον θαυμάζω, ὅτι, μὴ εἰς ὑπερθέσεις ἀγαγὼν τὸ πρᾶγμα, ἐξέλυσε μεν τὴν σπουδὴν τῶν ἐπιζητούντων, ἔδωκε δὲ καιρὸν φυλακῆς τοῖς ἀντιποιουμένοις, ἐπήγειρε δὲ τὰς ἑπιβουλὰς τῶν ἐφεδρευόντων, ἀλλʼ εὐθὺς τῷ καλῷ βουλεύματι τό τέλος ἐπήγαγεν. ’ον πανέστιον φυλάξειεν ὁ Κύριος τῇ ἑαυτοῦ χάριτι, ὥστε τὴν Ἐκκλησίαν ὁμοίαν ἑαυτῇ διαμεῖναι ἓν τῇ ὁμοτίμῳ τοῦ προλαβόντος διαδοχῇ, καὶ μὴ δοῦναι χώραν τῷ πονηρῷ,. ὃς νῦν, εἰπερ ποτε, τῇ καταστάσει τῶν Ἐκκλησιῶν δυσχεραίνει. 2. Τοὺς δε ἑν Κολωνείᾳ ἀδελφοὺς πολλὰ μεν καὶ ἡμεῖς παρεκαλέσαμεν διὰ γραμμάτων· καὶ ὑμεῖς δε ἀποδέχεσθαι αὐτῶν ὀφείλετε τὴν διάθεσιν μᾶλλον ῆ παροξύνειν αὐτοὺς, ὡς διὰ σμικρότητα παροφθέντας, μηδὲ τῇ καταφρονήσει προάγειν αὐτοὺς εἰς φιλονεικίαν. Διότι πεφύκασί πως οἱ φιλονεικοῦντες ἆβουλότεροι γίνεσθαι, καὶ πολλὰ τῶν ἰδίων κακῶς διατίθεσθαι ὑπὲρ τοῦ λυπῆσαι τοὺς ἐναντιουμένους. Οὐ· ὂεὶς δὲ οὕτω μικρὸς ὡς μὴ δύνασθαι νῦν κακῶν μεγάλων ἀφορμὴν παρασχεῖν τοῖς ἐθέλουσιν ἀφορμήν. Καὶ τοῦτο οὐ στοχαζόμενοι λέγομεν, ἀλλα πείρᾳ κακῶν ν οἰκείων δεδιδαγμένοι, οἱ παραγάγοι ό Θεὸς ταῖς υμετέραις προσευχαῖς Συνεύξασθε δὲ καὶ ἡμῖν τὴν εὐοδίαν, ῖνα παραγινόμινη ὶγησθῶμιν ὑμῖν ἰπὶ τῷ παρόντι ποιμένι, καὶ σνμπαραιιληθῶμιν ἰπὶ τῇ ἀναχωρήσει τοῦ κοινοῦ πατρὸς ἡμῶν.
Tois klērikois Nikopoleōs. I. Kai parʼ enos eulabous kai deuterou genomenon ergon plērophorei hēmas tę̄ symboulią tou Pneus matos gignesthai. Otan gar mēden anthrōpinon pro ophthalmōn keimenon, mēde skopǭ oikeias hapolauseōs pros tas energeias hormōsin hoi hosioi, allʼ ho ti euareston tǭ Theǭ prothemenoi, dēlon, hoti B Kyrios estin ho tas kardias autōn kateu thynōn. Opou de andres pneumatikoi tōn bouleumatōn katarchousin, hepetai de toutois laos Kyriou en symo phōnią tēs gnōmēs, tis amphibalei mē ouchi koinōnią tou Kyriou hēmōn Iēsou Christou, tou to haima hautou hyper tōn Ekklēsiōn ekcheantos, tēn boulēn gegenēsthai? Othen kai autoi kalōs eikasate ton theophilestaton adelphon hēmōn kai sylleitourgon Poimenion kata Theon kekinēsthai, hos kai epestē hymin en kairǭ, kai ę̄lthen epi ton tropon touton tēs paramythias. Hou egō ouchi tēn heuresin monon tou sympherontos epainō, alla kai to tēs gnōmēs gennaion thaumazō, hoti, mē eis hypertheseis agagōn to pragma, exelyse men tēn spoudēn tōn epizētountōn, edōke de kairon phylakēs tois antipoioumenois, epēgeire de tas hepiboulas tōn ephedreuontōn, allʼ euthys tǭ kalǭ bouleumati to telos epēgagen. ’on panestion phylaxeien ho Kyrios tę̄ heautou chariti, hōste tēn Ekklēsian homoian heautę̄ diameinai hen tę̄ homotimǭ tou prolabontos diadochę̄, kai mē dounai chōran tǭ ponērǭ,. hos nyn, eiper pote, tę̄ katastasei tōn Ekklēsiōn dyscherainei. 2. Tous de hen Kolōneią adelphous polla men kai hēmeis parekalesamen dia grammatōn; kai hymeis de apodechesthai autōn opheilete tēn diathesin mallon ē paroxynein autous, hōs dia smikrotēta parophthentas, mēde tę̄ kataphronēsei proagein autous eis philoneikian. Dioti pephykasi pōs hoi philoneikountes abouloteroi ginesthai, kai polla tōn idiōn kakōs diatithesthai hyper tou lypēsai tous enantioumenous. Ou; oeis de houtō mikros hōs mē dynasthai nyn kakōn megalōn aphormēn paraschein tois ethelousin aphormēn. Kai touto ou stochazomenoi legomen, alla peirą kakōn n oikeiōn dedidagmenoi, hoi paragagoi o Theos tais ymeterais proseuchais Syneuxasthe de kai hēmin tēn euodian, ina paraginominē igēsthōmin hymin ipi tǭ paronti poimeni, kai snmparaiilēthōmin ipi tę̄ anachōrēsei tou koinou patros hēmōn.
To the clergy of Nicopolis. 1. Even a work done by one devout man and a second assures us that it is done by the counsel of the Spirit. For when the holy set out to act with nothing human before their eyes, and not aiming at their own enjoyment, but setting before themselves what is pleasing to God, it is clear that it is the Lord who directs their hearts. And where spiritual men lead the counsels, and the Lord's people follow them with one mind, who will doubt that the counsel was formed in fellowship with our Lord Jesus Christ, who poured out his blood for the Churches? Hence you too rightly judged that our most God-beloved brother and fellow minister Poemenius was moved according to God, he who came to you at the right time and adopted this way of consolation. I not only praise his finding of what was expedient, but I also admire the nobility of his judgment, in that he did not let the matter drag into delays, and so slacken the zeal of those who were seeking it, give time for precautions to those who were opposing it, and stir up the plots of those lying in wait, but at once brought the good counsel to its end. May the Lord by his grace keep him with all his household, so that the Church may remain like itself in a succession equal in honor to the one before, and give no room to the evil one, who now, if ever, is vexed at the settlement of the Churches. 2. The brothers in Colonia we too have earnestly exhorted by letter; and you ought to welcome their affection rather than provoke them, as though they were overlooked because of their smallness, nor drive them by contempt into contentiousness. For contentious people somehow naturally become more ill-advised, and mismanage many of their own affairs in order to grieve their opponents. And no one is now so small as to be unable to give an occasion for great evils to those who want an occasion. And this we say not by guessing, but taught by the experience of our own evils, from which may God bring us out by your prayers. Pray also with us for a good journey, so that, when we come, we may rejoice with you over your present shepherd and be comforted together over the departure of our common father.
Prov 21:1 (echo, medium confidence) · Acts 20:28 (allusion, medium confidence) · Eph 4:27 (allusion, medium confidence)
Notes and citation
Summary: Basil praises the clergy of Nicopolis and Bishop Poemenius for the swift appointment of their new bishop, and urges them not to provoke the people of Colonia, whose bishop has been given to them.
- Letter 229. The "common father" whose departure is mourned is the late bishop of Nicopolis, Theodotus. Allusions: Prov 21:1 (the Lord directs the heart); Acts 20:28 (blood poured out for the Church); Eph 4:27 (give no room to the evil one).
Topics: Church office
Cite (SBL): Basil, Ep. 229 (PG 32:857a–860a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-229). (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 230
230PG 32:860a–861a
Πολιτευομένοις Νικοπόλεως. Αἱ περὶ τὰςἘκκληο-ίας οἰκονομίαι γίνονται μὲν παρὰ τῶν πεπιστευμένων τὴν προστασίαν αὐτ-ὗν, βεβαιοῦνται δὲ παρὰ τῶν λαῶν. Ὥστε ὅ μὶν ἓν ἐπὶ τοῖς θεοφιλεστάτοις ἐπισκόποις, πεπλήρωται· τὸ δὲ λειπόμενον ἤδη πρὸς ὑμᾶς βλέπει, ἐὰν xurαξιώσητι ἐκθύμως περιέχεσθαι τοῦ διδομένου ὑμῖν ἐπισκόπου, καὶ τὰς παρά τῶν ἔξωθεν πείρας ἰσχνα ρῶς ἀποκρούεσθαι. Οὐδὲν γὰρ οὕτω δυσωπιῖοῦτι ἄρχοντας οὔτι τους λοιποὺς, ὅσοι βασκαίνουσιν ὑμῖν τῇ εἰρηνικῇ καταστάσει, ὡς σύμφωνον περὶ τὴν τοῦ δεδομένου ἀγάπην, καὶ τό ἰσχυρὸν τῆς Eva-riam;· Ἀπόγνωσιν γὰρ ἐμποιεῖ αὐτοῖς πάσης ἐπιχειρήσας πονηρᾶς, ἐὰν ἴδωσι μήτε κλῆρον μήτε λαὸν τὰς αὔτῶν ἐπινοίας παραδεχόμενον. Ἠν οὖν γνώμην ἓχιπ περὶ τοῦ καλοῦ, ταύτην κοινὴν ποιήσασθε τῆς πιλεως· καὶ τοῖς δήμοις, καὶ πᾶσι τοῖς οἰκουσι τὴν χώραν διαλέχθητι ἐπιρρώσοντες αὐτῶν τὰς κιλᾶ προαιρέσεις, ὥστε διαβοηθῆναι παρὰ πᾶσι τὸ γνήσιον ὑμῶν τῆς εἰς Θιὸν ἀγάπης. Ἐὰν δὲ καὶ αὐτοὶ καταξιωθῶμέν ποτε παραγενέσθαι χαὶ ἐπισκέψασθαι τὴν Ἐκκλησίαν τὴν τροφὸν τῆς εὐσεβείας, ἦν ὥς μητρόπολιν τῆς ὀρθοὸοξίας τιμῶμεν, διὰ τὸ ἔκπι- ι λαιοῦ ὑπὸ τιμιωτάτων ἀνδρῶν καὶ ἐκλεκτῶν τοῦ Θεοῦ οἰκονομεῖσθαι αὐτὴν ἀντεχομένων τοῦ atmiith διδαχὴν πιστοῦ λόγου, ὧν ἀξιον εἶναι τὸν νῦν ἀναφανέντα καὶ ὑμεῖς ἐδοκιμάσατσ, καὶ ἡμεῖς συν· εθέμεθα. Μόνον φυλαχθείητι παρὰ τῆς χάριτος τοῦ Θεοῦ, παραλύοντος μὲν τὰ πονηρά βουλεύματα τῶν ἐχθρῶν, ἰσχὺν δὲ καὶ εὐτονίαν πρὸς φυλαχὴν τῶν καλῶς δεδογμένων ταῖς ψυχαῖς ὑμῶν ποιοῦντος. ξΕχθύμως. Ita septem mss. Εᾱίίὶ εὐθύς. Ἐνστάσης, etc: Ita mss. Editi ἀναστάσεως. Ἐμποιεῖ 7ορν ἀπόγνωσιν, Ἀμφιλοχίῳ, ἐπισκόπῳ Ἰκονίου. Ὀλίγας εὑρίσκω τοῦ γράφειν πρὸς τὴν θεοσέβειαν σου τὰς ἀφορμὰς, καὶ λυπεῖ με τοῦτο οὗ σμικρῶς. Ὅμοιον-γὰρ, ὥσπερ ἂν εἰ καὶ ἐξόν πολλάκις ape» σε καί ἀπολαύειν σου, ὀλιγάκιςἐποίουν τοῦτο. Ἀλλʼ, οὐκ ἔξεστί μοι γράφειν διʼ ἑπορίαν τῶν ἐντεῦθεν πρὸς ὑμᾶς ἀφικνουμένων* ἐπεὶ οὑδὶν ἐκώλυεν, aiore}. ἔφημερίδα τοῦ ἕμοῦ βίου τὰ γράμματα εἶναι. τὰ καθʼ ἑκάστην ἡμέραν συμπίπτονταὀλιαγγίλει λειν σου τῇ ἀγάπῃ. Ἐμοί τι γὰρ κουφισμὸν φέρει τὸ ἀνακοινοῦσθαί σοι τὰ καθʼ ημας, σέ τε οἶδα οὐδὶν οὓτω μεριμνῶντα, ὡς τὰ ἡμέτερα. Ἀλλὰ νῦν Ἐλπίδιος, πρὸς τὸν ἑαυτοῦ δεσπότην ἑπαγόμενος. τοῦ ἀποδύσασθαι τὰς διαβολὰς τὰς ψευδῶς αὐτῷ παρά τινων ἐχθρῶν κατασκευασθείσας, ᾔτησεν ἡμᾶς τὴν ἐπιστολήν. Διʼ οὐ καὶ προσφθεγγόμεθά σου τὴν εὐλάβειαν, καὶ συνιστῶμέν σοι τὸν ἄνδρα διά τε τὸ δικαιόν ἄξιον ὄντα τῆς παρὰ σοῦ προστασίας, καὶ διʼ ἡμᾶς· οἳ ει καὶ μηδὲν ἄλλο ἔχομεν αὐτῷ μαρτυρεῖν, ἀλλʼ ὅτι περὶ πολλοῦ ἐποιόσατο γραμμάτων ἡμετέρων γενέσθαι διάκονος, τοῦτόν τε ἔχε ἐν τοῖς οἰκείοις, καὶ ἠ μῶν μέμνησο, καὶ ὑπὲρ τῆς Ἐκκλη σίας εὔχου. Γίνωσκε δὲ, ὅτι ὁ μὲν θεοφιλέστατος ἀδελφός ἡμῶν ὑπερόριός ἔστι, τὰς ὀχλήσεις μὴ φέρων τῶν,ἀναισχύντων. Δόαρα δι χειμάζεται, τοῦ κήτους τοῦ πολυσάρκου τα ἐκεῖ συνταράσσοντος. Ἡμῖν δὲ οἱ ἐχθροὶ τὰς ἐπιβουλὰς ἐπὶ τοῦ στρατοπεδον τυρεύουσιν, ὡς ὁ τῶν εἰδότων λόγδς· ἡ δὲ χεὶρ τοῦ Κυρίου τέως ἐστὶ μεθʼ ἡμῶν. Μόνον εὔχου μὴ ἐγκαταλειφθῆναι ἡμᾶς ἐἰς τέλος. Καὶ γὰρ καὶ ὁ ἀδελφὸς διάγει ἄνετος· καὶ Δόαρα τὸν παλαιὸν ἀπέλαβε μουλίωναπλέον δε ἔχει-οὐδέν· καὶ τὰς βουλὰς τῶν ἐχθρῶν ἡμῶν διασκεδάσει Κύριος. Πάντων μέντοι καὶ τῶν παρόντων καὶ τῶν προσδοκωμένωνλυπῆριῑύν λύσις ἡμῖν τὸ σε θεάσασθαι. Ὥστε, ἑὰν γένηταί σοί ποτε δυνατὸν, ἕως ἔτι ἐσμεν ὑπὲρ γῆς, καταξίωσον ἡμᾶς ἰδεῖν. Τὸ περὶ τοῦ ΪΙνεὺματος βιβλίον γέγραπται μὲν ἡμῖν καὶ ἐξείργασται, ὡς αὐτὸς οἶδας· ἀποστεῖλαι δὲ χάρτῃ γεγραμμένον ἕκώλυσάν με οἱ μετʼ ἐμοῦ éé‘dyol: εἰπόντες παρὰ τῆς εὐγενείας σου ἱντολὰς ἔχειν σωματίῳ γράψαι. ’ἶνʼ οὖν μή τι δόξωμεν η...... ὑπεναντίον ποιεῖν τῷ προστάγματῖ σου, ἐπέσχομεν νῦν, ἀποστελοῦμεν δὴ μικρὸν ὕστερον, μόνον ἕοξν τινός inundate»; τοῦ διακομίζοντος ἐπιτύχωμεν. Ἐῥῥωμενος καὶ εὔθυμος εὐχόμενος τῷ Κυρίῳ ὑπὲρ ἦμων χαρισθείης μοι καὶ τῇ τοῦ Θεοῦ Ἐκκλησιᾳ τῇ
Politeuomenois Nikopoleōs. Hai peri tasEkklēo-ias oikonomiai ginontai men para tōn pepisteumenōn tēn prostasian aut-hyn, bebaiountai de para tōn laōn. Hōste ho min hen epi tois theophilestatois episkopois, peplērōtai; to de leipomenon ēdē pros hymas blepei, ean xuraxiōsēti ekthymōs periechesthai tou didomenou hymin episkopou, kai tas para tōn exōthen peiras ischna rōs apokrouesthai. Ouden gar houtō dysōpiiouti archontas outi tous loipous, hosoi baskainousin hymin tę̄ eirēnikę̄ katastasei, hōs symphōnon peri tēn tou dedomenou agapēn, kai to ischyron tēs Eva-riam?; Apognōsin gar empoiei autois pasēs epicheirēsas ponēras, ean idōsi mēte klēron mēte laon tas autōn epinoias paradechomenon. Ēn oun gnōmēn hechip peri tou kalou, tautēn koinēn poiēsasthe tēs pileōs; kai tois dēmois, kai pasi tois oikousi tēn chōran dialechthēti epirrōsontes autōn tas kila proaireseis, hōste diaboēthēnai para pasi to gnēsion hymōn tēs eis Thion agapēs. Ean de kai autoi kataxiōthōmen pote paragenesthai chai episkepsasthai tēn Ekklēsian tēn trophon tēs eusebeias, ēn hōs mētropolin tēs orthoooxias timōmen, dia to ekpi- i laiou hypo timiōtatōn andrōn kai eklektōn tou Theou oikonomeisthai autēn antechomenōn tou atmiith didachēn pistou logou, hōn axion einai ton nyn anaphanenta kai hymeis edokimasats, kai hēmeis syn; ethemetha. Monon phylachtheiēti para tēs charitos tou Theou, paralyontos men ta ponēra bouleumata tōn echthrōn, ischyn de kai eutonian pros phylachēn tōn kalōs dedogmenōn tais psychais hymōn poiountos. xEchthymōs. Ita septem mss. Eaiii euthys. Enstasēs, etc: Ita mss. Editi anastaseōs. Empoiei 7orn apognōsin, Amphilochiǭ, episkopǭ Ikoniou. Oligas heuriskō tou graphein pros tēn theosebeian sou tas aphormas, kai lypei me touto hou smikrōs. Homoion-gar, hōsper an ei kai exon pollakis ape» se kai apolauein sou, oligakisepoioun touto. Allʼ, ouk exesti moi graphein diʼ heporian tōn enteuthen pros hymas aphiknoumenōn* epei houdin ekōlyen, aiore}. ephēmerida tou hemou biou ta grammata einai. ta kathʼ hekastēn hēmeran sympiptontaoliangilei lein sou tę̄ agapę̄. Emoi ti gar kouphismon pherei to anakoinousthai soi ta kathʼ ēmas, se te oida oudin houtō merimnōnta, hōs ta hēmetera. Alla nyn Elpidios, pros ton heautou despotēn hepagomenos. tou apodysasthai tas diabolas tas pseudōs autǭ para tinōn echthrōn kataskeuastheisas, ę̄tēsen hēmas tēn epistolēn. Diʼ ou kai prosphthengometha sou tēn eulabeian, kai synistōmen soi ton andra dia te to dikaion axion onta tēs para sou prostasias, kai diʼ hēmas; hoi ei kai mēden allo echomen autǭ martyrein, allʼ hoti peri pollou epoiosato grammatōn hēmeterōn genesthai diakonos, touton te eche en tois oikeiois, kai ē mōn memnēso, kai hyper tēs Ekklē sias euchou. Ginōske de, hoti ho men theophilestatos adelphos hēmōn hyperorios esti, tas ochlēseis mē pherōn tōn,anaischyntōn. Doara di cheimazetai, tou kētous tou polysarkou ta ekei syntarassontos. Hēmin de hoi echthroi tas epiboulas epi tou stratopedon tyreuousin, hōs ho tōn eidotōn logds; hē de cheir tou Kyriou teōs esti methʼ hēmōn. Monon euchou mē enkataleiphthēnai hēmas eis telos. Kai gar kai ho adelphos diagei anetos; kai Doara ton palaion apelabe mouliōnapleon de echei-ouden; kai tas boulas tōn echthrōn hēmōn diaskedasei Kyrios. Pantōn mentoi kai tōn parontōn kai tōn prosdokōmenōnlypēriiyn lysis hēmin to se theasasthai. Hōste, hean genētai soi pote dynaton, heōs eti esmen hyper gēs, kataxiōson hēmas idein. To peri tou ÏIneumatos biblion gegraptai men hēmin kai exeirgastai, hōs autos oidas; aposteilai de chartę̄ gegrammenon hekōlysan me hoi metʼ emou ee‘dyol: eipontes para tēs eugeneias sou hintolas echein sōmatiǭ grapsai. ’inʼ oun mē ti doxōmen ē...... hypenantion poiein tǭ prostagmati sou, epeschomen nyn, aposteloumen dē mikron hysteron, monon heoxn tinos inundate»? tou diakomizontos epitychōmen. Erhrhōmenos kai euthymos euchomenos tǭ Kyriǭ hyper ēmōn charistheiēs moi kai tę̄ tou Theou Ekklēsią tę̄
To the magistrates of Nicopolis. The arrangements concerning the Churches are made by those who have been entrusted with their leadership, but they are confirmed by the peoples. So what lay with the most God-beloved bishops has been fulfilled; what remains now depends on you, if you will deign to cling eagerly to the bishop given you, and to repel firmly the attempts of outsiders. For nothing so abashes the rulers and the rest of those who envy you your peaceful state as your unanimous love for the one who has been given, and the strength of your resistance. For it makes them despair of every evil attempt if they see that neither clergy nor people accept their designs. The judgment you hold about what is good, then, make common to the city; speak to the townspeople and to all who live in the countryside, strengthening their good purposes, so that the genuineness of your love for God may be proclaimed among all. And if we ourselves are ever deemed worthy to come and visit the Church that is the nurse of godliness, which we honor as the mother city of orthodoxy, because from of old it has been governed by most honored men, chosen of God, who held fast to the faithful word according to the teaching, of whom both you have tested and we have agreed that the one now appointed is worthy … Only may you be guarded by the grace of God, who frustrates the evil designs of the enemies, and gives your souls strength and vigor to keep what has been well decided. [Letter 231] To Amphilochius, bishop of Iconium. I find few occasions for writing to your piety, and this grieves me not a little. For it is as if, being able often to see and enjoy you, I seldom did so. But I cannot write, for lack of people going from here to you; otherwise nothing would have prevented my letters from being a diary of my life, reporting to your love what happens each day. For it brings me some relief to share my affairs with you, and I know that you care for nothing so much as for ours. But now Elpidius, setting out for his master in order to clear himself of the slanders falsely contrived against him by certain enemies, has asked us for a letter. Through it we both address your reverence and commend the man to you, as worthy of your protection both for justice's sake and for ours; for even if we had nothing else to testify for him, yet he thought it a great thing to become the bearer of our letter. Keep him among your own, and remember us, and pray for the Church. Know that our most God-beloved brother is beyond the border, not bearing the harassments of the shameless. Doara is in a storm, the fleshy sea-monster throwing everything there into confusion. Against us the enemies are hatching plots at the court, as those who know report; but the hand of the Lord is still with us. Only pray that we may not be forsaken to the end. For the brother is living at ease; and Doara has got back its old muleteer, and he has nothing more; and the Lord will scatter the counsels of our enemies. Yet the release from all our present and expected troubles would be for us to see you. So, if it ever becomes possible for you, while we are still on earth, deign to see us. The book on the Spirit has been written by us and completed, as you yourself know; but the brothers with me prevented me from sending it written on paper, saying that they had instructions from your nobility to write it on parchment. So, lest we seem to do anything contrary to your command, we have held it back for now; but we will send it a little later, if only we find someone suitable to carry it. May you be granted to me in health and good spirits, praying to the Lord for us, and to the Church of God …
Textual problem in this passage: see the notes.
Titus 1:9 (allusion, high confidence) · Ps 33:10 (32:10 LXX) (echo, medium confidence)
Notes and citation
Summary: Basil urges the magistrates of Nicopolis to hold firmly to their new bishop; in a second letter, to Amphilochius, he commends Elpidius, reports the exile of his brother Gregory and troubles at Doara, and promises to send his book On the Holy Spirit.
- Staged ref 230 holds Letter 230 (to the magistrates of Nicopolis) and, from "[Letter 231]", Letter 231 (to Amphilochius), whose heading follows a Migne footnote on variant readings that leaked into the scan and is not translated. In Letter 230 the main clause of the sentence about Basil's visit is lost ("…"). The scan breaks off at the end of Letter 231 ("…"). "Our brother" is Gregory of Nyssa, then in exile; the "sea-monster" and the "muleteer" at Doara are Basil's mocking names for the bishop the Arian party had installed there. "The book on the Spirit" is Basil's On the Holy Spirit, dedicated to Amphilochius. Allusions: Titus 1:9 (holding fast the faithful word); Ps 33:10 (scatter counsels).
Topics: Church office
Cite (SBL): Basil, Ep. 230 (PG 32:860a–861a; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-230). (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 232
232PG 32:864a–864c
Αʼμφι).οχίῳ, ἐπισχόπῳ Ἰκονίου. Πᾶσα ἡμέρα γράμματα ἔχουσα τῆς θεοσεβείας σου ἑορτὴ ἡμῖν ἐστι, καὶ ἑορτῶν ἡ μεγίστη.’οτου δὲ καὶ σύμβολα ἐπιφέρηται ἑορτῆς, τί ἄλλο χρὴ ὄνου μάζειν ἢ οὐχὶ ἑορτὴν ἑορτῶν, ὥσπερ ὀπαλαιόςνόμοι, Σάββατα Σαββάτων προσαγορεύειν εἰώθιι; Εὖχαριστοῡμιν οὖν τῶ Κῦρὶῳ, μαθόντες, ὅτι καὶ ξόῥωσαι τῷ σώματι, καὶ εἰρηνευούσῃ τῇ Ἐκκλησία τῆς σωτηρίου οἰκονομίας τὴν ἀνάμνησιν θορυβοἱ τινες διετάραξαν· οὐ μὲν ἔξω ἹΙμςὶς δὲ κατηφείας διηγάγομεν, τῷ τὸν Θεοφιλέστατον ἀδελφὸν ἡμῶν πεφυγαδευμένον εἶναι. Ἀλλʼ ὑπὲρ μὲν ἐκείνου προσεύχου, ἵνα (iam αὐτῷ ὁ Θεός ποτε ἐπιδεῖν τὴν ἑαυτοῦ Ἐκκληονίαν τῶν αἰρετιχῶν δηγμάτων τὰ τραύματα ὶαοεῐσαν· ἡμᾶς δὲ λίαν καταξίωσον ἑπιἔτι ἐσμὲν ἐπὶ γῆς. Ποίησον ἔργον σκέψασθαι, ἕως σαυτῷ μὲν ἁκολουθον, ἡμῖν δὲ ιῦχῆς οἶξιον τῆς με· γίστης. Θαυμάσαι δὶ ἔστι καὶ τὴν διάνοιαν τῶν εὖ· λογιών· ὅτι διʼ αἰνιγμάτων ηὔξω ἡμῖν γῆρας ἰσχυρόν. Ὶίὃειξιις γὰρ, ὅτι διὰ μὲν τῶν λαμπηνῶν πρὸς τοὺς νυκτερινοὺς διιγείρεις καμάτους· διὰ δὶ τῶν τραγηματῶν τὸ πᾶσι τοῖς μέρεσι τετονῶσθαι κατεγγυᾴ 0-) γὰρ ἔμοιγε καθʼ ἡλικίαν τὸ τρώγειν, πάλαι τῶν ὀθοντων ἔκ τε τοῦ χρόνου καὶ τῆς appaστίας ἐκτετριμμένων. Πρὸς μὲν οὖν τὰ ἐπερώτηθέντα γεγόνασί τινες ἑν τῷ ὑπομνηστικῷ ἀποκρίτιις, οῖας ἐμοὶ δυνατὸν ἦν, καὶὼς ὁ καιρὸς ἐδίδου-
Aʼmphi).ochiǭ, epischopǭ Ikoniou. Pasa hēmera grammata echousa tēs theosebeias sou heortē hēmin esti, kai heortōn hē megistē.’otou de kai symbola epipherētai heortēs, ti allo chrē onou mazein ē ouchi heortēn heortōn, hōsper opalaiosnomoi, Sabbata Sabbatōn prosagoreuein eiōthii? Eucharistoumin oun tō Kyriǭ, mathontes, hoti kai xorhōsai tǭ sōmati, kai eirēneuousę̄ tę̄ Ekklēsia tēs sōtēriou oikonomias tēn anamnēsin thoryboi tines dietaraxan; ou men exō HiImsis de katēpheias diēgagomen, tǭ ton Theophilestaton adelphon hēmōn pephygadeumenon einai. Allʼ hyper men ekeinou proseuchou, hina (iam autǭ ho Theos pote epidein tēn heautou Ekklēonian tōn airetichōn dēgmatōn ta traumata iaoeisan; hēmas de lian kataxiōson hepieti esmen epi gēs. Poiēson ergon skepsasthai, heōs sautǭ men hakolouthon, hēmin de iychēs oixion tēs me; gistēs. Thaumasai di esti kai tēn dianoian tōn eu; logiōn; hoti diʼ ainigmatōn ēuxō hēmin gēras ischyron. Iioeixiis gar, hoti dia men tōn lampēnōn pros tous nykterinous diigeireis kamatous; dia di tōn tragēmatōn to pasi tois meresi tetonōsthai katengyą 0-) gar emoige kathʼ hēlikian to trōgein, palai tōn othontōn ek te tou chronou kai tēs appastias ektetrimmenōn. Pros men oun ta eperōtēthenta gegonasi tines hen tǭ hypomnēstikǭ apokritiis, oias emoi dynaton ēn, kaiōs ho kairos edidou-
To Amphilochius, bishop of Iconium. Every day that brings a letter from your piety is a feast to us, and the greatest of feasts. And when it also brings tokens of a feast, what else should one call it but a feast of feasts, just as the old law is wont to speak of Sabbaths of Sabbaths? We thank the Lord, then, on learning that you are in good bodily health and that you have celebrated the memorial of the saving dispensation with the Church at peace. Some disturbances have troubled us, and we have not passed the time free of dejection, because our most God-beloved brother has been driven into exile. Pray for him, that God may one day grant him to see his own Church healed of the wounds of the heretics' bites; and deign to visit us while we are still on earth. Make it your business to see to it, as is consistent with yourself and worthy of our greatest prayer. One may also admire the meaning of your gifts: that by riddles you wished us a vigorous old age. For you showed by the torches that you rouse us to nightly labors, and by the sweetmeats you vouch that we are strong in all our parts. For chewing is no longer for me, at my age, my teeth having long ago been worn away by time and illness. To your questions some answers have been given in the memorandum, such as were possible for me and as the time allowed …
Lev 16:31 (allusion, medium confidence)
Notes and citation
Summary: Basil thanks Amphilochius for his Easter letter and gifts, laments the exile of his brother Gregory, jokes about the meaning of the gifts, and sends answers to Amphilochius's questions in a memorandum.
- Staged ref 231 is Benedictine Letter 232. The scan is garbled in the sentence about disturbances (translated by sense) and breaks off near the end ("…"). The feast is Easter ("the memorial of the saving dispensation"); "our brother" is Gregory of Nyssa. "Sabbaths of Sabbaths" refers to the Greek of Lev 16:31; 23:32. The "questions" are answered in Letters 233–236.
Cite (SBL): Basil, Ep. 232 (PG 32:864a–864c; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-epistulae/225/#p-232). (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.