Hexaemeron; On the Holy Spirit; Letters

If my letters are of any good, lose no time in writing to me and in rousing me to write. We are unquestionably made more cheerful when we read the letters of wise men who love the Lord. It is for you to say, who read it, whether you find anything worth attention in what I write. Were it not for the multitude of my engagements, I should not debar myself from the pleasure of writing frequently. Pray do you, whose cares are fewer, soothe me by your letters. Wells, it is said, are the better for being used. The exhortations which you derive from your profession are apparently beside the point, for it is not I who am applying the knife; it is men whose day is done, who are falling upon themselves.¹ The phrase of the Stoics runs, "since things do not happen as we like, we like what happens;" but I cannot make my mind fall in with what is happening. That some men should do what they do not like because they cannot help it, I have no objection. You doctors do not cauterise a sick man, or make him suffer pain in some other way, because you like it; but you often adopt this treatment in obedience to the necessity of the case. Mariners do not willingly throw their cargo overboard; but in order to escape shipwreck they put up with the loss, preferring a life of penury to death. Be sure that I look with sorrow and with many groans upon the separation of those who are holding themselves aloof. But yet I endure it. To lovers of the truth nothing can be put before God and hope in Him.²

If I were to fail to write to any one else I might possibly with justice incur the charge of carelessness or forgetfulness. But it is not possible to forget you, when your name is in all men's mouths. But I cannot be careless about one who is perhaps more distinguished than any one else in the empire. The cause of my silence is evident. I am afraid of troubling so great a man. If, however, to all your other virtues you add that of not only receiving what I send, but of actually asking after what is missing, lo! here I am writing to you with joyous heart, and I shall go on writing for the future, with prayers to God that you may be requited for the honour you pay me. For the Church, you have anticipated my supplications, by doing everything which I should have asked. And you act to please not man but God, Who has honoured you; Who has given you some good things in this life, and will give you others in the life to come, because you have walked with truth in His way, and, from the beginning to the end, have kept your heart fixed in the right faith.

As often as it falls to my lot to read your lordship's letters, so often do I thank God that you continue to remember me, and that you are not moved by any calumny to lessen the love which once you consented to entertain for me, either from your wise judgment or your kindly intercourse. I pray then the holy God that you may remain in this mind towards me, and that I may be worthy of the honour which you give me.

You have done well, and in accordance with the law of spiritual love, in writing to me first, and by your good example challenging me to like energy. The friendship of the world, indeed, stands in need of actual sight and intercourse, that thence intimacy may begin. All, however, who know how to love in the spirit do not need the flesh to promote affection, but are led to spiritual communion in the fellowship of the faith. Thanks, then, to the Lord Who has comforted my heart by showing me that love has not grown cold in all, but that there are yet in the world men who show the evidence of the discipleship of Christ. The state of affairs with you seems to be something like that of the stars by night, shining some in one part of the sky and some in another, whereof the brightness is charming, and the more charming because it is unexpected. Such are you, luminaries of the Churches, a few at most and easily counted in this gloomy state of things, shining as in a moonless night, and, besides being welcome for your virtue, being all the more longed for because of its being so seldom that you are found. Your letter has made your disposition quite plain to me. Although small, as far as regards the number of its syllables, in the correctness of its sentiments it was quite enough to give me proof of your mind and purpose. Your zeal for the cause of the blessed Athanasius is plain proof of your being sound as to the most important matters. In return for my joy at your letter I am exceedingly grateful to my honourable son Euphemius, to whom I pray that all help may be given by the Holy One, and I beg you to join in my prayers that we may soon receive him back with his very honourable wife, my daughter in the Lord. As to yourself, I beg that you will not stay our joy at its beginning, but that you will write on every possible opportunity, and increase your good feeling towards me by constant communication. Give me news, I beg you, about your Churches and how they are situated as regards union. Pray for us here that our Lord may rebuke the winds and the sea, and that with us there may be a great, calm.

Without address.³ In the case of a trainer.

I am at a loss how to defend myself against all the complaints contained in the first and only letter which your lordship has been so good as to send me. It is not that there is any lack of right on my side, but because among so many charges it is hard to select the most vital, and fix on the point at which I ought to begin to apply a remedy. Perhaps, if I follow the order of your letter, I shall come upon each in turn. Up to to-day I knew nothing about those who are setting out for Scythia; nor had any one told me even of those who came from your house, so that I might greet you by them, although I am anxious to seize every opportunity of greeting your lordship. To forget you in my prayers is impossible, unless first I forget the work to which God has called me, for assuredly, faithful as by God's grace you are, you remember all the prayers⁴ of the Church; how we pray also for our brethren when on a journey and offer prayer in the holy church for those who are in the army, and for those who speak for the sake of the Lord's name, and for those who show the fruits of the Spirit. In most, or all of these, I reckon your lordship to be included. How could I ever forget you, as far as I am individually concerned, when I have so many reasons to stir me to recollection, such a sister, such nephews, such kinsfolk, so good, so fond of me, house, household, and friends? By all these, even against my will, I am perforce reminded of your good disposition. As to this, however, our brother has brought me no unpleasant news, nor has any decision been come to by me which could do him any injury. Free, then, the chorepiscopus and myself from all blame, and grieve rather over those who have made false reports. If our learned friend wishes to bring an action against me, he has law courts and laws. In this I beg you not to blame me. In all the good deeds that you do, you are laying up treasure for yourself; you are preparing for yourself in the day of retribution the same refreshment which you are providing for those who are persecuted for the sake of the name of the Lord. If you send the relics of the martyrs home you will do well; as you write that the persecution there is, even now, causing martyrs to the Lord.⁵

1. So far from being impatient at the length of your letter, I assure you I thought it even short, from the pleasure it gave me when reading it. For is there anything more pleasing than the idea of peace? Is anything more suitable to the sacred office, or more acceptable to the Lord, than to take measures for effecting it? May you have the reward of the peace-maker, since so blessed an office has been the object of your good desires and earnest efforts. At the same time, believe me, my revered friend, I will yield to none in my earnest wish and prayer to see the day when those who are one in sentiment shall all fill the same assembly. Indeed it would be monstrous to feel pleasure in the schisms and divisions of the Churches, and not to consider that the greatest of goods consists in the knitting together of the members of Christ's body. But, alas! my inability is as real as my desire. No one knows better than yourself, that time alone is the remedy of ills that time has matured. Besides, a strong and vigorous treatment is necessary to get at the root of the complaint. You will understand this hint, though there is no reason why I should not speak out.

2. Self-importance, when rooted by habit in the mind, cannot be destroyed by one man, by one single letter, or in a short time. Unless there be some arbiter in whom all parties have confidence, suspicions and collisions will never altogether cease. If, indeed, the influence of Divine grace were shed upon me, and I were given power in word and deed and spiritual gifts to prevail with these rival parties, then this daring experiment might be demanded of me; though, perhaps, even then, you would not advise me to attempt this adjustment of things by myself, without the co-operation of the bishop,⁶ on whom principally falls the care of the church. But he cannot come hither, nor can I easily undertake a long journey while the winter lasts, or rather I cannot anyhow, for the Armenian mountains will be soon impassable, even to the young and vigorous, to say nothing of my continued bodily ailments. I have no objection to write to tell him of all this; but I have no expectation that writing will lead to anything, for I know his cautious character, and after all written words have little power to convince the mind. There are so many things to urge, and to bear, and to reply to, and to object, that a letter has no soul, and is in fact but waste paper. However, as I have said, I will write. Only give me credit, most religious and dear brother, for having no private feeling in the matter. Thank God. I have no such feeling towards any one. I have not busied myself in the investigation of the supposed or real complaints which are brought against this or that man; so my opinion has a claim on your attention as that of one who really cannot act from partiality or prejudice. I only desire, through the Lord's good will, that all things may be done with ecclesiastical propriety.

3. I was vexed to find from my dear son Dorotheus, our associate in the ministry, that you had been unwilling to communicate with him. This was not the kind of conversation which you had with me, as well as I recollect. As to my sending to the West it is quite out of the question. I have no one fit for the service. Indeed, when I look round, I seem to have no one on my side. I can but pray I may be found in the number of those seven thousand who have not bowed the knee to Baal. I know the present persecutors of us all seek my life; yet that shall not diminish ought of the zeal which I owe to the Churches of God.

You may well imagine how disappointed I was not to meet you in the summer; not that our meeting in former years was enough to satisfy me, but even to see loved objects in a dream brings those who love some comfort. But you do not even write, so sluggish are you, and I think your absence can be referred to no other cause than that you are slow to undertake journeys for affection's sake. On this point I will say no more. Pray for me, and ask the Lord not to desert me, but as He has brought me out of bygone temptations so also to deliver me from those that I await, for the glory of the name of Him in Whom I put my trust.

My sins have prevented me from carrying out the wish to meet you, which I have long entertained. Let me apologise by letter for my absence, and beseech you not to omit to remember me in your prayers, that, if I live, I may be permitted to enjoy your society. If not, by the aid of your prayers may I quit this world with good hope. I commend to you our brother the camel-master.

To Eupaterius and his daughter.⁷

1. You may well imagine what pleasure the letter of your excellencies gave me, if only from its very contents. What, indeed, could give greater gratification to one who prays ever to be in communication with them who fear the Lord, and to share their blessings, than a letter of this kind, wherein questions are asked about the knowledge of God? For if, to me, "to live is Christ,"⁸ truly my words ought to be about Christ, my every thought and deed ought to depend upon His commandments, and my soul to be fashioned after His. I rejoice, therefore, at being asked about such things, and congratulate the askers. By me, to speak shortly, the faith of the Fathers assembled at Nicæa is honoured before all later inventions. In it the Son is confessed to be con-substantial with the Father and to be naturally of the same nature with Him who begat Him, for He was confessed to be Light of Light, God of God, and Good of Good, and the like. Both by those holy men the same doctrine was declared, and by me now who pray that I may walk in their footsteps.

2. But since the question now raised by those who are always endeavouring to introduce novelties, but passed over in silence by the men of old, because the doctrine was never gainsaid, has remained without full explanation (I mean that which concerns the Holy Ghost) I will add a statement on this subject in conformity with the sense of Scripture. As we were baptized, so we profess our belief. As we profess our belief, so also we offer praise. As then baptism has been given us by the Saviour, in the name of the Father and of the Son and of the Holy Ghost, so, in accordance with our baptism, we make the confession of the creed, and our doxology in accordance with our creed. We glorify the Holy Ghost together with the Father and the Son, from the conviction that He is not separated from the Divine Nature; for that which is foreign by nature does not share in the same honors. All who call the Holy Ghost a creature we pity, on the ground that, by this utterance, they are falling into the unpardonable sin of blasphemy against Him. I need use no argument to prove to those who are even slightly trained in Scripture, that the creature is separated from the Godhead. The creature is a slave; but the Spirit sets free.⁹ The creature needs life; the Spirit is the Giver of life.¹⁰ The creature requires teaching. It is the Spirit that teaches.¹¹ The creature is sanctified; it is the Spirit that sanctifies.¹² Whether you name angels, archangels, or all the heavenly powers, they receive their sanctification through the Spirit, but the Spirit Himself has His holiness by nature, not received by favour, but essentially His; whence He has received the distinctive name of Holy. What then is by nature holy, as the Father is by nature holy, and the Son by nature holy, we do not ourselves allow to be separated and severed from the divine and blessed Trinity, nor accept those who rashly reckon it as part of creation. Let this short summary be sufficient for you, my pious friends. From little seeds, with the co-operation of the Holy Ghost, you will reap the fuller crop of piety. "Give instruction to a wise man and he will be yet wiser."¹³ I will put off fuller demonstration till we meet. When we do, it will be possible for me to answer objections, to give you fuller proofs from Scripture, and to confirm all the sound rule of faith. For the present pardon my brevity. I should not have written at all had I not thought it a greater injury to you to refuse your request altogether than to grant it in part.