Letter XVII.
To Origenes.
It is delightful to listen to you, and delightful to read you; and I think you give me the greater pleasure by your writings. All thanks to our good God Who has not suffered the truth to suffer in consequence of its betrayal by the chief powers in the State, but by your means has made the defence of the doctrine of true religion full and satisfactory. Like hemlock, monkshood, and other poisonous herbs, after they have bloomed for a little while, they will quickly wither away. But the reward which the Lord will give you in requital of all that you have said in defence of His name blooms afresh for ever. Wherefore I pray God grant you all happiness in your home, and make His blessing descend to your sons. I was delighted to see and embrace those noble boys, express images of your excellent goodness, and my prayers for them ask all that their father can ask.
Letter XVIII.
To Macarius and John.
The labours of the field come as no novelty to tillers of the land; sailors are not astonished if they meet a storm at sea; sweats in the summer heat are the common experience of the hired hind; and to them that have chosen to live a holy life the afflictions of this present world cannot come unforeseen. Each and all of these have the known and proper labour of their callings, not chosen for its own sake, but for the sake of the enjoyment of the good things to which they look forward. What in each of these cases acts as a consolation in trouble is that which really forms the bond and link of all human life,—hope. Now of them that labour for the fruits of the earth, or for earthly things, some enjoy only in imagination what they have looked for, and are altogether disappointed; and even in the case of others, where the issue has answered expectation, another hope is soon needed, so quickly has the first fled and faded out of sight. Only of them that labour for holiness and truth are the hopes destroyed by no deception; no issue can destroy their labours, for the kingdom of the heavens that awaits them is firm and sure. So long then as the word of truth is on our side, never be in any wise distressed at the calumny of a lie; let no imperial threats scare you; do not be grieved at the laughter and mockery of your intimates, nor at the condemnation of those who pretend to care for you, and who put forward, as their most attractive bait to deceive, a pretence of giving good advice. Against them all let sound reason do battle, invoking the championship and succour of our Lord Jesus Christ, the teacher of true religion, for Whom to suffer is sweet, and "to die is gain."1
Letter XIX.
To Gregory my friend.
I received a letter from you the day before yesterday. It is shewn to be yours not so much by the handwriting as by the peculiar style. Much meaning is expressed in few words. I did not reply on the spot, because I was away from home, and the letter-carrier, after he had delivered the packet to one of my friends, went away. Now, however, I am able to address you through Peter, and at the same time both to return your greeting, and give you an opportunity for another letter. There is certainly no trouble in writing a laconic dispatch like those which reach me from you.
Letter XX.
To Leontius the Sophist.
I too do not write often to you, but not more seldom than you do to me, though many have travelled hitherward from your part of the world. If you had sent a letter by every one of them, one after the other, there would have been nothing to prevent my seeming to be actually in your company, and enjoying it as though we had been together, so uninterrupted has been the stream of arrivals. But why do you not write? It is no trouble to a Sophist to write. Nay, if your hand is tired, you need not even write; another will do that for you. Only your tongue is needed. And though it does not speak to me, it may assuredly speak to one of your companions. If nobody is with you, it will talk by itself. Certainly the tongue of a Sophist and of an Athenian is as little likely to be quiet as the nightingales when the spring stirs them to song. In my own case, the mass of business in which I am now engaged may perhaps afford some excuse for my lack of letters. And peradventure the fact of my style having been spoilt by constant familiarity with common speech may make me somewhat hesitate to address Sophists like you, who are certain to be annoyed and unmerciful, unless you hear something worthy of your wisdom. You, on the other hand, ought assuredly to use every opportunity of making your voice heard abroad, for you are the best speaker of all the Hellenes that I know; and I think I know the most renowned among you; so that there really is no excuse for your silence. But enough on this point.
I have sent you my writings against Eunomius. Whether they are to be called child's play, or something a little more serious, I leave you to judge. So far as concerns yourself, I do not think you stand any longer in need of them; but I hope they will be no unworthy weapon against any perverse men with whom you may fall in. I do not say this so much because I have confidence in the force of my treatise, as because I know well that you are a man likely to make a little go a long way. If anything strikes you as weaker than it ought to be, pray have no hesitation in showing me the error. The chief difference between a friend and a flatterer is this; the flatterer speaks to please, the friend will not leave out even what is disagreeable.
Letter XXI.
To Leontius the Sophist.
The excellent Julianus2 seems to get some good for his private affairs out of the general condition of things. Everything nowadays is full of taxes demanded and called in, and he too is vehemently dunned and indicted. Only it is a question not of arrears of rates and taxes, but of letters. But how he comes to be a defaulter I do not know. He has always paid a letter, and received a letter—as he has this. But possibly you have a preference for the famous "four-times-as-much."3 For even the Pythagoreans were not so fond of their Tetractys,4 as these modern tax-collectors of their "four-times-as-much." Yet perhaps the fairer thing would have been just the opposite, that a Sophist like you, so very well furnished with words, should be bound in pledge to me for "four-times-as-much." But do not suppose for a moment that I am writing all this out of ill-humour. I am only too pleased to get even a scolding from you. The good and beautiful do everything, it is said, with the addition of goodness and beauty.5 Even grief and anger in them are becoming. At all events any one would rather see his friend angry with him than any one else flattering him. Do not then cease preferring charges like the last! The very charge will mean a letter; and nothing can be more precious or delightful to me.
Letter XXII.
Without address. On the Perfection of the Life of Solitaries.
1. Many things are set forth by inspired Scripture as binding upon all who are anxious to please God. But, for the present, I have only deemed it necessary to speak by way of brief reminder concerning the questions which have recently been stirred among you, so far as I have learnt from the study of inspired Scripture itself. I shall thus leave behind me detailed evidence, easy of apprehension, for the information of industrious students, who in their turn will be able to inform others. The Christian ought to be so minded as becomes his heavenly calling,6 and his life and conversation ought to be worthy of the Gospel of Christ.7 The Christian ought not to be of doubtful mind,8 nor by anything drawn away from the recollection of God and of His purposes and judgments. The Christian ought in all things to become superior to the righteousness existing under the law, and neither swear nor lie.9 He ought not to speak evil;10 to do violence;11 to fight;12 to avenge himself;13 to return evil for evil;14 to be angry.15 The Christian ought to be patient,16 whatever he have to suffer, and to convict the wrong-doer in season,17 not with the desire of his own vindication, but of his brother's reformation,18 according to the commandment of the Lord. The Christian ought not to say anything behind his brother's back with the object of calumniating him, for this is slander, even if what is said is true.19 He ought to turn away from the brother who speaks evil against him;20 he ought not to indulge in jesting;21 he ought not to laugh nor even to suffer laugh makers.22 He must not talk idly, saying things which are of no service to the hearers nor to such usage as is necessary and permitted us by God;23 so that workers may do their best as far as possible to work in silence; and that good words be suggested to them by those who are entrusted with the duty of carefully dispensing the word to the building up of the faith, lest God's Holy Spirit be grieved. Any one who comes in ought not to be able, of his own free will, to accost or speak to any of the brothers, before those to whom the responsibility of general discipline is committed have approved of it as pleasing to God, with a view to the common good.24 The Christian ought not to be enslaved by wine;25 nor to be eager for flesh meat,26 and as a general rule ought not to be a lover of pleasure in eating or drinking,27 "for every man that striveth for the mastery is temperate in all things."28 The Christian ought to regard all the things that are given him for his use, not as his to hold as his own or to lay up;29 and, giving careful heed to all things as the Lord's, not to overlook any of the things that are being thrown aside and disregarded, should this be the case. No Christian ought to think of himself as his own master, but each should rather so think and act as though given by God to be slave to his like minded brethren;30 but "every man in his own order."31
2. The Christian ought never to murmur32 either in scarcity of necessities, or in toil or labour, for the responsibility in these matters lies with such as have authority in them. There never ought to be any clamour, or any behaviour or agitation by which anger is expressed,33 or diversion of mind from the full assurance of the presence of God.34
The voice should be modulated; no one ought to answer another, or do anything, roughly or contemptuously,35 but in all things moderation36 and respect should be shewn to every one.37 No wily glances of the eye are to be allowed, nor any behaviour or gestures which grieve a brother and shew contempt.38 Any display in cloak or shoes is to be avoided; it is idle ostentation.39 Cheap things ought to be used for bodily necessity; and nothing ought to be spent beyond what is necessary, or for mere extravagance; this is a misuse of our property. The Christian ought not to seek for honour, or claim precedence.40 Every one ought to put all others before himself.41 The Christian ought not to be unruly.42 He who is able to work ought not to eat the bread of idleness,43 but even he who is busied in deeds well done for the glory of Christ ought to force himself to the active discharge of such work as he can do.44 Every Christian, with the approval of his superiors, ought so to do everything with reason and assurance, even down to actual eating and drinking, as done to the glory of God.45 The Christian ought not to change over from one work to another without the approval of those who are appointed for the arrangement of such matters; unless some unavoidable necessity suddenly summon any one to the relief of the helpless. Every one ought to remain in his appointed post, not to go beyond his own bounds and intrude into what is not commanded him, unless the responsible authorities judge any one to be in need of aid. No one ought to be found going from one workshop to another. Nothing ought to be done in rivalry or strife with any one.
3. The Christian ought not to grudge another's reputation, nor rejoice over any man's faults;46 he ought in Christ's love to grieve and be afflicted at his brother's faults, and rejoice over his brother's good deeds.47 He ought not to be indifferent or silent before sinners.48 He who shows another to be wrong ought to do so with all tenderness,49 in the fear of God, and with the object of converting the sinner.50 He who is proved wrong or rebuked ought to take it willingly, recognizing his own gain in being set right. When any one is being accused, it is not right for another, before him or any one else, to contradict the accuser; but if at any time the charge seems groundless to any one, he ought privately to enter into discussion with the accuser, and either produce, or acquire, conviction. Every one ought, as far as he is able, to conciliate one who has ground of complaint against him. No one ought to cherish a grudge against the sinner who repents, but heartily to forgive him.51 He who says that he has repented of a sin ought not only to be pricked with compunction for his sin, but also to bring forth fruits worthy of repentance.52 He who has been corrected in first faults, and received pardon, if he sins again prepares for himself a judgment of wrath worse than the former.53 He, who after the first and second admonition54 abides in his fault, ought to be brought before the person in authority,55 if haply after being rebuked by more he may be ashamed.56 If even thus he fail to be set right he is to be cut off from the rest as one that maketh to offend, and regarded as a heathen and a publican,57 for the security of them that are obedient, according to the saying, When the impious fall the righteous tremble.58 He should be grieved over as a limb cut from the body. The sun ought not to go down upon a brother's wrath,59 lest haply night come between brother and brother, and make the charge stand in the day of judgment. A Christian ought not to wait for an opportunity for his own amendment,60 because there is no certainty about the morrow; for many after many devices have not reached the morrow. He ought not to be beguiled by over eating, whence come dreams in the night. He ought not to be distracted by immoderate toil, nor overstep the bounds of sufficiency, as the apostle says, "Having food and raiment let us be therewith content;"61 unnecessary abundance gives appearance of covetousness, and covetousness is condemned as idolatry.62 A Christian ought not to be a lover of money,63 nor lay up treasure for unprofitable ends. He who comes to God ought to embrace poverty in all things, and to be riveted in the fear of God, according to the words, "Rivet my flesh in thy fear, for I am afraid of thy judgments."64 The Lord grant that you may receive what I have said with full conviction and shew forth fruits worthy of the Spirit to the glory of God, by God's good pleasure, and the cooperation of our Lord Jesus Christ.